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This article is an entry from the Netseran Encyclopaedia edited by Hadrian Mar Elijah Bar Israel. You can log in or request an account to make changes..


The Netseran Aramaic word Tlaqnumeh תלקנוםא is used to refer to the Trinity. However, their argument for a Trinity composed of individual “persons” has been seriously overstated, and furthermore, the argument against Modalism is scripturally speaking quite weak. Modalism is the idea that Alaha אלהא which means “God” is solely One "person", in the same way that a human being with a body, mind and spirit is the same person. Because of this there is no word for “Trinity” anywhere in the canonical or apocryphal Aramaic scriptures. In fact there is no word for “Trinity” anywhere in the entire corpus of the Aramaic language and literature which existed at the time in which Yeshue lived. The concept of the Trinity wasn’t conceived by the apostles or mentioned by Yeshue, and most likely would have been a repulsive concept to them, as they believed God to be One, even in the case of His Miltha (Aramaic: מלתא, meaning “incarnation”, “substance”, “occurrence”) upon the Earth.

The opposite of Modalism is Individualism, or the idea, based on philosophical rhetoric rather than the Holy Scriptures tells us that the Trinity is composed of three different "persons" all working together within a single godhead. In fact it wasn’t until the 3rd Century after the Resurrection that Quintus Septimius Florens Tertullianus, (155 – 240 A.D.) often referred to as the "Father of the Western Church", became the first to refer to the Christian God as the "Trinity" at all. Born at Carthage, in Libya, where he served as an lawyer before the Roman courts, he was also a philosopher, who wrote a great deal both before and after he converted to Christianity around the year 197 A.D. He was eventually ordained a priest within the metropolitan diocese of Carthage, and it is his philosophical understanding of the Holy Scriptures that led people to the belief in a Trinity composed of three equal “persons”.

When speakers of Netseran Aramaic want to express Greek philosophical concepts such as the Trinity in our own language, we must first create new words for them. In the case of the Trinity the term we use in Netseran Aramaic is: tlaqnumeh תלקנוםא. This word was created by combining the Galilean Aramaic word tla, (from the word ‘tlata’, meaning ‘three’), and qnumeh meaning ‘substance’ or ‘nature’. Thus we have combined two ancient Galilean words into one new Netseran word in order to describe a modern concept, totally unknown at the time of the apostles.

Netseran is the modern dialect of Aramaic which is used by Nazarani in order to speak to one another and fulfill Saint Paul’s earnest plea that we all have the same language.

בעא אנא דין מנכון אחי בשׁמה דמרן ישׁוע משׁיחא דתהוא חדא מלתא לכלכון ולא נהוין בכון פלגותא אלא תהוון גמירין בחדא תרעיתא ובחד רעינא

Yet, I beg you my brothers, in the Name of our [Lord / Master] Yeshue the [anointed / Messiah], that among you there may be one language for everyone, in order that there not be division among you, but rather a [perfect / mature] [mind / thought] and single [thought / consciousness / conception] for everyone.[1]

While people living at the time of Yeshue may have understood the implied meaning of this new word, the Greek philosophical concept of a “Trinity” with three ‘distinct persons’ was never part of the Jewish religious or linguistic heritage. Instead it was a very pagan interpretation of the nature of God, which was invented in order to make the revelation of Yeshue more compatible with the Greek cultural narratives which existed at that time.

In order to demonstrate their point, the philosophical churches give the following diagram and explanation for what their “Triune God” is and is not. But even this view fails theologically, because their “God” is what it is not.

Humans have a trinity of body, mind and spirit, which both forms and defines us. Living in our minds as we do, we are not always aware of the fact that our bodies are having problems until we feel their pain. We also may logically desire to do things which are against our best spiritual benefit. And yet, in this same way, we are united in a single person, with a single identity. Just like human beings, who have more than three aspects, more than three parts, YHVH (i.e. God) also has more than these three parts. YHVH is the Creator of the Universe, and thus everything which exists, even evil, is an aspect of His thought. He says,

יוצר אור ובורא חשך עשה שלום ובורא רע אני יהוה עשה כל אלה I form the light and create darkness, I make peace and create evil, I AM YHVH do all of this.[2]

So what is the true nature of God? Although God has innumerable aspects, there are three aspects which definitively complete God. In the same way that human beings have three definitive aspects of body, mind and soul, God has Father, Son and a Spirit of Holiness. The “Father” is the equivalent of the soul of God, the higher consciousness which pervades all things. The “Son” of God is the mind, wisdom and thought of the Creator. And the “Spirit of Holiness” pervades the sons of men, and makes them into the sons of God, thus creating the Miltha (incarnation / occurrence / substance / word) of God in the world.

To say that the One God has three ‘persons’ inside of Him has no basis whatsoever in the Scriptures and is merely a Eurocentric cultural interpretation of a people who were accustomed to worshiping multiple gods.

For a understanding of the true nature of Alaha, we need look no farther than the scriptures themselves, where there is One God [3], consisting of multiple aspects [4]

The question of whether or not the Trinity is mentioned in the scriptures is answered with an easy, “Yes”, again and again, and again... but three faces, three masks of the One God, rather than the “three persons” or “three qneuma” of the Christians.

In order to demonstrate their point, the philosophical churches give the following diagram and explanation for what their “Triune God” is and is not. But even this view fails theologically, because their “God” is what it is not.

Throughout the entire Holy Scriptures there is one single Alaha. The closest thing to the three person Trinity of the Christians is when Jesus gives His chosen apostles a mandate to preach to all nations, saying,

זלו הכיל תלמדו כלהון עממא ואעמדו אנון בשׁם אבא וברא ורוחא דקודשׁא Go therefore and make disciples of all [people / nations], and baptise them in the name of the Father and the Son and the [spirit / wind / breath] of holiness…[5]
הו דין פרקלטא רוחא דקודשא הו דמשדר אבי בשמי הו נלפכון כלמדם והו נעהדכון כל מא דאמר אנא לכון

But that the comforter, that is the [spirit / wind / breath] of holiness, whom the Father shall send in My name, shall teach you everything, and shall remind you all of what I have taught you.[6]

But when the kindness and the love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to His mercy, He saved us, through the washing of regeneration and renewing of the Holy Spirit, whom He poured out on us abundantly through Jesus Christ our Saviour.[7]

We do not ‘worship’ the Holy Spirit, or the Miltha of God, but instead direct the focus of our worship exclusively to the Father. This comes directly from the Gospels where Jesus says it is the First Commandment.


And while the Bible clearly calls on us to pray to Yeshue[9], it does not call on us to worship Him. There is also no call anywhere in the scriptures which says to worship the [spirit / wind / breath] of holiness.

There is a persistent conspiracy theory about how the Council of Nicaea putatively created the “Trinity”, however that is precisely the opposite. In fact the original Aramaic Creed of the Council of Nicaea seems to take a more Modalist approach, with the preface:

We trust in the One God, Father of everything The Creator of all.

God is certainly an Elohim. The ancient Hebrew plural noun “Elohim” אלֹהים can mean both “god” and / or “gods”. Sentences using Elohim rely on the surrounding context and pronouns, etc, for understanding whether the plural or singular form is intended. In fact One is the only number which is used to refer to Alaha in the Scripture; and three is never explicitly mentioned.[10]

In Genesis 1:1, the Hebrew plural noun "Elohim" (Hebrew: אלֹהים) is used. This word is plural but represents a true unity and single person. There are no ‘bond’s between these, because the act of binding together assumes a separation that cannot exist within God.

א בראשית ברא אלהים את השמים ואת הארץ

This can be translated a number of different ways, based on the meaning of Elohim, mainly:

• In the beginning (God) created the heavens and the Earth

• In the beginning (the gods) created the heavens and the Earth

• In the beginning (they, the God), created the heavens and the Earth

Because we know that God is One (see: Deuteronomy 6:4), we know that the correct reading needs to be either 1 or 3, thus preserving the integrity of godhead. So why the plural? The plural exists because there is more than one face, aspect or person of God. In fact there are three aspects to the God YAH, which together manifest as Trinity, for

The Angel of the LORD speaks saying, "Come near to Me, hear this: I have not spoken in secret from the beginning; from the time that it was, I was there. And now the LORD GOD and His Spirit have sent Me." (Isaiah 48:16)

In this sense, we see that while not being composed of three independent person, God has three "faces" or "masks".[11]

The three persons of God are one substance, one being. For

Have we not all one father? Hath not a single God created us?» (Malachi 2:10) «Hear, O Israel: The LORD our God, the LORD is one![12]

Plotinus, who lived from 204–270 A.D. says of God the Trinity,

The One wills and causes itself, so He is not 'as he happened to be,' but as He Himself wills." [13]

In Genesis 1:26, 3:22, 11:7 and Isaiah 6:8, the plural pronoun for “us” is used. The word "Elohim" and the pronoun “us” are plural forms, definitely referring in the Hebrew language to more than two.

Taking things a step further, the Fourth Lateran Council which was convened in 1213 by Pope Innocent III declared that:

it is the Father who generates, the Son who is begotten, and the Holy Spirit who proceeds.

This philosophical construct isn't per sé wrong, but it is more than the Scriptures and apostles envisioned; and belief in it is unnecessary to faith.

The Aramaic word Miltha means "Word", "substance", "emanation”, “revelation”, “occurrence", and / or "essence" of a thing. So when the Prophet Isaiah personifies the “Arm of YHVH”, he is referring to the tangible substance, and therefore the Miltha of God. The original Aramaic of the Gospel of the John begins,

In the beginning was the Miltha, and the Miltha was God and God was that Miltha.

In Aramaic, the Son is the ‘Incarnation’ of the Father, as much as the son of a wise man represents in literal form the hopes and aspirations of the father from beyond the grave.

In Aramaic the term “Ruha d’qadisha” means “Spirit of Holiness”, and is never portrayed as a manifest person or entity. Instead she is the divine aspect of revelation, which reaches out to humankind, and touching upon them imbues human beings with blessings from on high. The Trinity is not a hierarchy of divinities, but instead an imperfect description of an innate, unique and singular One God, with three aspects which are known to us within the physical Universe.

Beginning in the 4th Century, the Hellenizers used the term “dominion” to elevate a number of obscure phrases to the level of doctrine. This fails to provide any new revelation, but merely represents a new level Greek semantical effulgence. In 513 A.D., Fulgence of Ruspe wrote that,

… in short you have it that the Father is one, the Son another, and the Holy Spirit another; in person, each is other, but in nature they are not other. In this regard he [Christ] says, `The Father and I, we are one' [John 10:30]. He teaches us that `one' refers to their nature and `we are' to their persons. In like manner it is said, `There are three who bear witness in heaven, the Father, the Word, and the Spirit, and these three are one' [1st John 5:7]. Let Sabellius hear 'we are,' let him hear 'three,' and let him believe that there are three Persons.”[14]

Methodius says,

For the kingdom of the Father, of the Son, and of the Holy Ghost, is one, even as their substance is one and their dominion one. Whence also, with one and the same adoration, we worship the one Deity in three Persons, subsisting without beginning, uncreated, without end, and to which there is no successor. For neither will the Father ever cease to be the Father, nor again the Son to be the Son and King, nor the Holy Ghost to be what in substance and personality He is. For nothing of the Trinity will suffer diminution, either in respect of eternity, or of communion, or of sovereignty."[15]

Saint Shaul (Paul) the apostle refers to the,

The Creator—WHO IS forever praised.”[16]

Salvation comes from the Lord and not from any created being.[17]

If Jesus is not YAH, but merely a man on whom YAH has lighted, then God has sent us His servant for our salvation, rather that something of himself, causing there to be great distance between God and his desire for our salvation.

The Trinity in the Old Testament

Echad vs yachid (one vs ONLY one)... There is not a single verse in the bible that states that God is an absolute unity, since Echad can be used to describe multiple things as 'one'.[18]

Old Testament - YAH (Deuteronomy 32:6, Isaiah 63:16, Malachi 2:10), the Angel of YAH[19] and the Spirit of YAH[20]

Peter calls the Holy Spirit God in Acts 5:3-4, as does Paul in Hebrews 9:14 , 1st Corinthians 2:10. In Hebrews 9:14 the [spirit / wind / breath] is even said to be “eternal”. Samuel 10:10 says that the Spirit of God came upon him and he prophesied among them. Peter says in the Acts of the Apostles "that I will pour out of my Spirit on all flesh, your sons and your daughters shall prophesy" (Acts 2:17) which is consistent with the speaking of God to the Prophet Zechariah, which says,

This is the word of the LORD to Zerubbabel: 'Not by might nor by power, but by my Spirit,' says the LORD Almighty.”[21]

Exodus 3:2 says that the "Angel of the LORD" appeared to Moses, and verse 3:16 says that YAH appeared to Moses, and so it is clear that the Angel of the LORD is also YAH, in much the same sense that the Son of God is also YAH. It is the Angel of the LORD who says I AM THAT I AM in Exodus 3:14. Jesus says in John 8:58, "Before Abraham was, I AM", meaning that He claimed to be the Angel of the Lord, the Existing One.

Philo referred to the Angel of the Lord as the Memra of the Lord, i.e. the "manifestation" very much the same as the Aramaic Miltha.

The fact that the term the "Angel of the Lord" is used to refer to ordinary messengers in the New Testament, but to the Memra in the Old Testament is clarified by the context of the verses.

There are also verses in the Old Testament which say that the Spirit of the Lord entered into people[22] The same as John 14:17 and Romans 8:9... The term "Holy Spirit" is used in Psalm 51 and in Isaiah 63:11-12. In Exekiel 11:5 - the spirit / wind / breath of the LORD fell upon him, and Psalm 104:30 God sends His spirit / wind / breath. However these are not separate from YAH, for when the Spirit speaks, it is actually God speaking[23]. Job 33:4 says the Spirit made man... and thus cannot be a different person than the Father.


  1. 1st Corinthians 1:10
  2. Isaiah 45:7
  3. Deuteronomy 6:4; 1 Corinthians 8:4; Galatians 3:20; 1 Timothy 2:5
  4. Genesis 1:1, 26; 3:22; 11:7; Isaiah 6:8, 48:16,61:1; Matthew 3:16-17, 28:19; 2 Corinthians 13:14
  5. Matthew 28:19
  6. John 14:26
  7. Titus 3:4-6
  8. Mark 12:29-30*; See also: Matthew 22:39 and Deuteronomy 6:4
  9. See: Philamon 2:9-11, Revelations 5:12-14
  10. Moss, C. B., The Christian Faith: An Introduction to Dogmatic Theology, The Chaucer Press, London, 1943
  11. Vladimir Lossky The Mystical Theology of the Eastern Church, SVS Press, 1997, pages 51-55 ISBN 0-913836-31-1
  12. Deuteronomy 6:4
  13. Enneads, VI, 8.16, quoted in: “Religious Philosophies of the West”, G.F. Thomas, 1959, New York: Scribner.
  14. The Trinity 4:1
  15. Oration on the Psalms 5
  16. Romans 1:25
  17. Jonah 2:9, Psalm 3:8, 37:39, Revelation 7:10
  18. See: Genesis 2:24, 11:6
  19. Genesis 16:9,13; 22, Exodus 3:2, 16, Numbers 22, Zechariah 3
  20. 1st Samuel 10:10 which mimics very closely Acts 2:17 and thus indicates that this is the 'same' spirit / wind / breath of holiness.
  21. Zechariah 4:6
  22. Exodus 31:3, Numbers 24:2, Judges 3:10, 1st Samuel 19:20
  23. 2nd Samuel 23:2-3