sdott_errata_grammarThe following is the work of one of my many advisors. Thanks man, great work!

The errata in SDotT that precedes page 1 basically summarizes the entire argument (attached).

As you know, Greek can place the term “One” in masculine, feminine, or neuter form:

(H)EIS | MIA | (H)EN
Masc. Fem. Neut.

This is lost in english reading, but of course we believe that every point of grammar is fully inspired.

For example, neither The Father, nor The Son, nor The Holy Ghost are ever once referred to as “One” by the term “Mia” (feminine) – this would be absolutely inappropriate, as scripture reveals all three Persons to be masculine. This is already evident by the Names “Father” and “Son” (Male / Male), but many argue that the Spirit of God is an impersonal “force” or “energy.” The strongest proofs I know of to refute this are in John’s Gospel – where the term “Ekeinos” meaning “that one” is translated as “He” with reference to The Spirit of God (a Masculine single Person).It is accurately translated as “He” because the masculine form of Ekeinos is used; if feminine it would need to be translated “She,” if neuter then “It.”

Each verse below must be translated as “He” in english, because of the masculine form of “Ekeinos” (“that one”).

Joh_14:26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, He (masculine noun) shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

Joh_15:26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He (masculine noun) shall testify of me:

Joh_16:13 Howbeit when he, the Spirit of truth, is come, He (masculine noun) will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.

Joh_16:14 He (masculine noun) shall glorify me: for He shall receive of mine, and shall shew it unto you.

The above examples are extremely important because it shows that grammar is not only significant, it is critical. The Christian Church is already using the gender specified by these nouns to prove doctrine of Divinity – namely, the personality of the Holy Spirit, against the pagan notions that he is an impersonal force.

With that in mind, here are the monotheistic passages which specifically use the term “One” in scripture:

—
Mat. 19:17 “None good but One (HEIS) – God”
Luk_18:19 HEIS ” ” ” ” ”
Mar_10:18 HEIS ” ” ” ” ”
—

Rom_3:30 HEIS One God / justify circumcision and uncircumcision by Faith
Mark 12:29 / Mark 12:32 “The Lord thy God is One Lord” HEIS / Well you have said the truth for there is One God” HEIS
Joh_8:41 (H)ENA (Accusative Singular Masculine) / We have One Father : God
1Co_8:4 HEIS – None other God but One
1Co_8:6 HEIS / HEIS – One God the Father / and One Lord Jesus Christ
[Demonstrating One Person – The Father and then One Person – The Son]

 

[HUGE!!!!!!!!!!!!!!!!DS]

Gal_3:20 HENOS / HEIS
A Mediatior is not a Mediator of one (one person – “(H)ENOS” Genitive Singular Masculine)
But God is One (person – “(H)EIS” Nominative Singular Masculine)
[this is a good one.]

[THEREFORE THE ONE GOD WHO IS A SINGULAR PERSON IS DIFFERENT THAN THE ONE PERSON WHO IS MEDIATOR; HUGE!!!!!!!!!!!!!!!!DS]

Eph_4:6 HEIS – One God and Father of All

1Ti_2:5 HEIS (One) God | HEIS (One) Mediator
[also great – both are (H)EIS – One God (Single Person – The Father) and One Mediator (Single Person – The Son) ]

Jas_2:19 | HEIS Thou believest there is ONE God

In every instance above, “One” is placed in the Masculine Singular form, demonstrating one male person. Samuel Clarke argues in his errata that this is the only way to appropriately signify God as a single Personality by this term (since God can never be referred to as female, and that if the neuter form were to be used it would make God an “it” and not a person – as with the Holy Ghost argument from John’s Gospel above).

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In stark contrast to these passages, John 10:30 uses a different form of the term “One.” For anyone who has been following the generic vs. numeric unity arguments, this one pretty much jumps off the page:

Joh 10:30 I and my Father are One (“(H)EN”).

Here, in a passage where many fall into sabellianism (numeric unity) it is clear that God has something else in mind. My first reaction was that the text is suggesting they are “One Kind” or “One Class” as in the ‘same genus’ – that both are Divine Persons. We later worked through the context and it appears to be referring to their unity according to their wills in salvation – that Christ is the Good Shepherd who wills to save, and that God His Father, who is greater than all, also wills for their salvation (surprisingly, offering an even deeper comfort). Looking again at the errata, Samuel Clarke makes the same argument – that they are not ‘(H)eis – One Person’ but that they are ‘(H)en – one and the same thing as to the exercise of Power.’ (ie. they are of one “(H)en” accord in the matter of salvation).

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Another text in which “(H)en” demonstrates generic unity is 1 John 5:7 and 5:8. Manuscript opinions aside, both verses use the term in a way that signifies Generic Unity.

1Jn 5:7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one (“(H)en”).
1Jn 5:8 And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one (“(H)en”).

I John 5:8 shows the usage clearly – “These three agree in one.”