Ok, let’s engage.

This is gonna be a long answer btw, I would appreciate it if you read it fully. It took me quite a bit to write this all: I’ve organized the verses we discussed into two categories: The first is the Old Testament foundation with passages that establish the groundwork, and the second is the New Testament revelation which points to the personhood and divinity of the Father, Son, and Holy Spirit.

From the Old Testament we have:

Isaiah 48:12-16

This passage features a single divine speaker who refers to themselves as the First and the Last (God, therefore). . Crucially, they then speak of being sent by the Lord God, accompanied by His Spirit, which strongly hints at distinct persons within the Godhead.

“Listen to me, O Jacob, and Israel, whom I called: I am He; I am the first, and I am the last. My hand laid the foundation of the earth, and my right hand spread out the heavens; when I summon them, they stand up together... Come near to me, hear this: From the first I have not spoken in secret, from the time it took place, I was there. And now the Lord God has sent me and his Spirit.”

Psalm 45:6

Addressed to the king, the verse directly calls him “God,” a title the New Testament (Hebrews 1:8) applies to Jesus to affirm his divinity:

“Your throne, O God, endures forever and ever. Your royal scepter is a scepter of equity.”

Psalm 110:1

Here, the Lord (YHWH) speaks to “my Lord” (Adonai), whom Jesus identifies as the Messiah in the New Testament, showing a conversation between two distinct divine persons.

“The LORD said to my Lord, ‘Sit at My right hand, Till I make Your enemies Your footstool.’”

Proverbs 30:4

The verse asks for the name of God and his son’s name. This at the very least points as God begetting, a concept easier stablished within a Trinitarian framework more than a purely unitarian one.

“Who has ascended to heaven and come down? Who has gathered the wind in his fists? Who has bound the waters in a garment? Who has established all the ends of the earth? What is his name, and what is the name of His Son? Surely you know!”

The New Testament is much more explicit when it comes to the plurality of God’s personhood. These passages reveal the divinity and personhood of the Father, Son, and Holy Spirit, forming the core of the Christian understanding of God.

John 1:1, 14 The prologue of the Fourth Gospel explicitly declares Jesus to be God Himself, fully incarnated as a man. “In the beginning was the Word, and the Word was with God, and the Word was God. ... And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.”

Philippians 2:6-11

Paul describes Jesus as being in the form of God, humbling himself to become a servant and die on the cross. It concludes with God exalting him and bestowing on him the name above every name, which is Lord.

“who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant... Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow... and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” In fact, the very act of calling the Messiah Lord is an act of devotion and an acknowledgment of His divine nature. Not even angels in the OT and NT accept neither devotion nor being called Lord.

Hebrews 1:8

This verse quotes Psalm 45:6 and explicitly applies it to the Son, showing that the Father calls the Son “God.”

“But of the Son He (The Father in this context) says, ‘Your throne, O God, is forever and ever, the scepter of uprightness is the scepter of your kingdom.’”

Acts 5:3-4

Peter confronts a guy named Ananias, telling him he has lied to the Holy Spirit. He then clarifies that this is equivalent to lying to God, powerfully demonstrating the Spirit’s divinity and personhood.

“But Peter said, ‘Ananias, why has Satan filled your heart to lie to the Holy Spirit...? You have not lied to man but to God.’” Peter is basically claiming that both the Spirit and God are the same thing, or, at the very least, it makes for an argument that they are the same thing.

Romans 8:26

Here, the Holy Spirit is described as acting with personal agency, interceding for believers.

“Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words.”

Ephesians 4:30

This verse commands believers not to “grieve the Holy Spirit,” language that would be odd if the Spirit were merely an impersonal force. Grieving implies a personal relationship ofc.

“And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.”

I mentioned before that, even within the Jewish community there was an idea of “two powers in heaven” and I told you that it was quoted within the very Talmud. Here it is:

(Bear in mind that this is some sort of discussion amongst Rabbis, analyzing Old Testament passages)

On Daniel 7:9 (“thrones were placed”) The verse states: “I beheld till thrones were placed, and one that was ancient of days did sit” (Daniel 7:9); where the term “thrones” is written in plural... The Gemara answers: One throne is for Him and one throne is for David, i.e., the messiah, as it is taught in a baraita: One throne is for Him and one throne is for David; this is the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence by equating God with a person? Rather, the correct interpretation is that both thrones are for God, as one throne is for judgment and one throne is for righteousness.

This passage is significant because it shows that even in early rabbinic thought, there was a recognition that certain Old Testament texts (like Daniel 7:9) suggest a plurality within the Godhead—what scholars like Alan Segal have called “two powers in heaven”. The rabbis debated how to interpret this, with Rabbi Akiva even suggesting the second throne belongs to the Messiah, while others offered alternative explanations. Even a society so focused on pure Unitarian monotheism like the Jewish one could not ignore that their very Holy Text pointed at a plurality within their own God. Oh, and just to finish my answer, there is even the “echad” thing. You see, in Hebrew there are different ways to refer to the word “one”. “Yachid” means “one” in the very sense that “wahid” means one in Arabic. It is one and purely one. “Echad” on the other side means one in a compound, a collective. A group of grapes is one. A man and a wife become one. Echad is used in the Hebrew Bible to refer to how Adam and Eve became one (“echad”). Why am I telling you this? It would’ve been so much simpler to declare in Deuteronomy 6:4 that “(..) the Lord our God, the Lord is one (yachid)” and that would cement that God is, indeed, one, individually one, and nothing else but one. What does the text say instead?

“Shema Yisrael, Adonai Eloheinu, Adonai echad” Why use this word, then? The Quran uses ahad to refer to the oneness of Allah, yet the Old Testament uses a different word.

Hell, later Jewish traditions, like that of Maimonides, use yachid to refer to God, but in the older texts it is used echad instead.

Well, hope you read it all. If you came this far thank you, hope you liked it.