Old Testament verses about the Trinity as the Lord, the Angel of the Lord, and the Shecina:
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Exodus 23:20-21 – The Lord shares His name with His Angel (cf. Esa. 42:8).
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Exodus 3:2-6 – The Angel of the Lord calls Himself the Existing.
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Genesis 19:24 – The Angel of the Lord, Who Abraham prayed to & worshipped (Gen. 18:22-33), rains fire from the Lord.
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Psalms 67:21 – “and to the Lord belong” should read “and to the Lord’s Lord belong”, i.e. the Angel of the Lord.
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Joshua 5:13-15 – Joshua worships the Angel of the Lord, and He repeats what He said to Moses.
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Judges 6:22-23 – Gideon worships the Angel of the Lord as God.
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Genesis 16:10, 16:13 – Haggar calls the Angel of the Lord the Lord God.
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Genesis 32:25-26, 32:30-33 – Jacob calls the Angel of the Lord God.
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Exodus 13:21, 14:19,21 – The Angel of the Lord is called God (cf. Ps. 67:8-9, Neh. 9:12), and He, the Lord, and the Cloud act distinctly.
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Exodus 33:9-11, 33:18-18 – The Cloud speaks to Moses, is worshipped by the Israelites, and called the Lord’s manifesation.
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2 Chronicles 7:1-3 – The Cloud is worshipped by Solomon.
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Esaias 63:9, 63:11-14 – The Angel of the Lord is said not to be a umere angel, and the Spirit is said to have led the Israelites (cf. Exo. 24:16-17).
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3 Kings 19:9, 19:11-12 – The Angel of the Lord is called the Lord’s Word & is said to speak, and the Lord is said to be in the Voice of a Breeze.
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Genesis 3:8 – The Voice of the Lord is said to walk. The Hebrew reads “in a Breeze” instead of “in the evening”.
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Ezechiel 1:4, 1:25-26 – Ezechiel sees the Angel of the Lord in the Cloud.
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Psalms 109:4 – The Angel of the Lord is said to be begotten before creation.
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Proverbs 8:22-23 – Wisdom is said to pre-exist with God.
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Wisdom 7:22-30 – Wisdom is called Almighty, everlasting Light, the Breath & Image of God, and is said to pre-exist creation.
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Esaias 9:5 – The Child to be born, i.e. Christ, is identified as the Angel of the Lord. The Hebrew here reads, “the Wonderful, the Almighty God”.
It is This Trinity Which is clearly manifest in the New Testament (cf. Mat. 17:4-6, Jn. 1:1-5, 1:14). The Lord confirms this when saying Moses saw Him (Jn. 5:46), and identifies Himself as the Angel of the Lord (Jn. 8:56-58, 17:5-6, 18:5-6).
Gen. 1:26, 2:18, 3:22, 11:7 demonstrate These are not different names of the same person, but distinct Persons (cf. Exo. 14:19,21). That He only says “We,” “Our,” & “Us” when speaking amongst Himself, but “I,” “My,” & “Me” when speaking to man, demonstrates this is not a plural intensifier, which wouldn’t be translated into the Septuagint anyways, nor the so-called ‘royal we’ of other, much later, authors.
Nachmanides the Jew will support us here:
Jonathan ben Uzziel said, “Blessed is the Glory of the Lord from the place of the house of His Shecina.” If the Glory intended by the verse is the true essence of the Creator, as in “Please show me Thy Glory” (Exo. 33:18), which Maimonides interprets this way, notice that it mentions “place,” “house,” and “Shecina,” & if you say It is a created glory, which is Maimonides’ opinion concerning “the Glory of the Lord filled the Tabernacle” (Exo. 40:35) & other verses, how could they proclaim it “blessed”—one who blesses & prays to a created glory is like engaging in idolatry!? In the words of our teachers, there are many indications that the noun Shecina refers to God.
It is in response to this the Jewish Talmud tries to explain away the Angel of the Lord (Chagigah 15a:5-6), and Jews banned discussion of the Shecina.