For most of Christian history, the doctrine of the Trinity has stood as the centerpiece of orthodoxy. It teaches that the one true God exists eternally as three distinct persons—Father, Son, and Holy Spirit—each fully divine, coequal, and coeternal. This teaching is so deeply entrenched in Christian theology that to question it is often seen as heresy.
But is this theological understanding actually biblical?
In this post, I am going to present never-before-seen evidence that challenges the widespread assumption that the Trinity is rooted in Scripture. Chief among this evidence is an Equidistant Letter Sequence (ELS) Bible code that I discovered a few years ago—an encoded message which plainly declares that God is one person, and that His name is Jesus.
As we will see, the testimony of this hidden code is not isolated. It is reinforced by a prophetic allegory recorded in all three Synoptic Gospels—one that makes the truth behind this mystery practically impossible to refute.
A Word before we dive in
Before we dive in, I want to preface this by stating that the evidence I am about to present will directly challenge an understanding of God that, for most of Church history, has been regarded as a sacred and foundational tenet of the Christian faith—one that is considered essential and non-negotiable. Because of this, I anticipate that some readers may find what follows uncomfortable or even upsetting.
Unfortunately, this is one of those topics that many Christians have been conditioned never to question. But it is absolutely vital that we allow the Bible to speak for itself—and that we follow the truth wherever it may lead, even if it leads us beyond familiar theological territory. So I ask only this: keep an open mind. Take in the full weight of the evidence before giving in to the knee-jerk temptation to label me a heretic and dismiss what I’m saying out of hand.
I also want to emphasize that this is not a “heaven or hell” issue. I do not believe that someone who holds to the doctrine of the Trinity is hell-bound, nor do I consider them any less of a Christian than someone who believes that God is one person. We are justified by faith—not by the perfection of our theology regarding the nature of God (cf. Rom. 5:1; Eph. 2:8-9). The Lord Himself will straighten out all theological confusion when He returns.
While it is not necessary to believe that God is one person in order to be saved, I do believe the Bible opens up with breathtaking clarity once this truth is grasped. So my purpose here is not to save your soul—it’s to bring clarity, and to enrich your understanding of Scripture.
Two Roles/Natures, One person.
Many Christians assume that anyone who denies the Trinity must also reject the divine distinctions of the Father and the Holy Ghost—but this is inaccurate. It is undeniable that the New Testament writers frequently use titles such as “God the Father,” “the Son,” and “the Holy Spirit,” which do seem to imply distinctions of some kind within the Godhead. What we reject is not the distinctions themselves, but the idea that these titles refer to three distinct, coequal persons within a triune Godhead. That idea is a later theological imposition—one we’ve been conditioned to read into the text.
Rather, these titles refer to specific roles and relational dynamics within the one God. They signify distinct aspects of His unified nature, each playing a different part in His interaction with the world. Let’s start from the beginning:
So God created man in his own image, in the image of God created he him; male and female created he them. (Genesis 1:27; cf. Gen. 5:1-2)
We are told multiple times in Genesis that God created man in His image—and this is significant. It means we can learn something about the nature of God by examining the nature of man, who was made in His likeness. Notice that “He created them male and female,” and that He called their name Adam (singular)—a reflection of their being joined together as one flesh (Gen. 2:24; Matt. 19:5; Mark 10:8; 1 Cor. 6:16).
What we find here are two seemingly opposite yet complementary dimensions of human nature (male and female), unified in a single identity. This reflects the image of the God who created them. Like man, God has a dual nature: two natures, united inseparably and manifested as one flesh. The titles Father and Holy Spirit refer to the two sides of God’s divine nature, while the Son refers to the perfect manifestation of both, embodied in one human body.
The Father: When the New Testament refers to “the Father,” it is describing what we might call the “male” side of God. This refers to God (Jesus) in His role as eternal Judge, Lawgiver, and dispenser of justice. This is the divine presence enthroned in glory (Rev. 4:1; Ezek. 1:26-28; cf. Matt. 5:16; 5:45; 5:48; 6:1; 6:9; 7:11; 7:21; 10:32; 10:33; 12:50; 16:17; 18:10; 18:19; 23:9; Mark 11:26; Luke 11:2)—majestic, holy, unapproachable. The Father represents the stern, unbending side of God’s nature, bound by His written Word to uphold justice and moral order.1 This aspect of God cannot empathize with the flaws of sinful humanity because it is not human (Josh. 24:19; Exod. 23:21; Exod. 34:7). Therefore, this side of God requires a mediator for us to approach Him (Heb. 4:15; 8:6; 9:15; 12:24; 1 Tim. 2:5; John 14:6).
The Holy Spirit: Whereas “the Father” signifies the “male” side of God, the Holy Spirit signifies what we might call the “female” side of his nature (figuratively speaking, obviously). This title is used to refer to God (Jesus) in His role as Comforter (John 14:26), nurturer, and teacher—the soft, compassionate side of His nature. Whereas “the Father” enforces the letter of the Law, the Holy Spirit reflects the spirit of the Word—the life-giving, active expression of God (John 6:63). It is the spoken Word rather than the written Law; the gentle whisper rather than the thunder (1 Kings 19:12; cf. Job 37:4-5; Ps. 29:3). The Holy Spirit comforts (John 14:26; cf. Isa. 66:13), nurtures (Isa. 25:8; Rev. 7:17; Rev. 21:4), and teaches (John 14:26), guiding the people of God from within.
The Son: While the Father and the Holy Spirit represent the two complementary halves of God’s dual nature, The Son refers to the perfect manifestation of both in one flesh. The two were joined together in divine matrimony—becoming one flesh in the person of Jesus Christ, whose name (singular) is called Jesus (cf. Gen. 1:27; 5:1–2).2
Now that we’ve explored the biblical meaning of the titles Father, Son, and Holy Spirit, and shown that they refer to distinct aspects of a single divine being rather than separate persons, we are ready to examine one of the most astonishing confirmations of this truth—an encoded message hidden deep within the Hebrew text of the Old Testament.
Bible Code testifies that God is one person.
A few years ago, I ran an ELS search for the Hebrew statement ani adam echad (meaning: “I am one person” as one continuous text-string). This search was conducted on the Thenach Standard Text version of the Hebrew Bible, with the range of potential ELS’s set to 1-150,000 letter skips. This search yielded 1 positive result–indicating that this nine-letter string was encoded exactly one time in this particular version of the Hebrew Bible.
The following screenshot is a reconstructed grid showing the encoded phrase exactly as it appears in the grid generated by the computer (highlighted red), with both lines of topical correspondence in the plain text highlighted (blue and gray). Behold:
As can be seen, the statement ani adam echad is encoded in the Hebrew Bible at an ELS of every 125,696 letter skips. The encryption begins in Exodus 36:13 (which is also the primary line of topical correspondence in the code grid), and ends in 1 Chronicles 28:8, which means that it extends almost clean across the entire canon.
In its original context, this line that the encoded statement intersects with on the grid refers to the unification of the tabernacle’s parts in Moses’ construction. But within the context of the Bible code, this is referring to the greater fulfillment: the Word becoming flesh and tabernacling among us (John 1:14). It prophetically signifies the incarnation—God dwelling fully in one physical body (Col. 2:9; 1 Tim. 3:16).
This interpretation is further reinforced by the New Testament’s repeated use of the tabernacle metaphor to describe the human body. In 2 Peter 1:13–14, for example, Peter refers to his body as a “tabernacle” that he will soon put off—reflecting the belief that the human body is not the essence of a person, but merely a temporary dwelling place for the spirit. The logic undergirding this metaphor is that the spirit is the true essence of personhood, while the body is the temporary “earth-suit” one wears during their sojourn on earth. Jesus, therefore, as the one in whom the fullness of God dwells bodily, is the one tabernacle—the visible and tangible embodiment of the invisible God.
Statistical Significance
I want to emphasize that it is literally impossible that this code occurred randomly. The fact that this nine-letter string occurred only 1 single time within the range of 1-150,000 letter skips, testifies to the statistical improbability of this nine-letter string being encoded anywhere in the Bible at any ELS. This is literally the only time it is encoded anywhere in this version of the Hebrew Bible.3
What are the chances then, that of that one single solitary time that it is encoded, it would just so happen to intersect with the statement “And he became one tabernacle“? I literally could not have picked a more topically relevant line of text for the statement “I am one person” to intersect with if I had tried. This code did not occur by chance–an intelligent hand was responsible.
And as if that is not enough, the name Yeshua (Jesus) also appears just a few lines down the grid! Not only is God repudiating the triune understanding of the Godhead in this Bible code by declaring that he is one person (one tabernacle), but he goes even farther to identify who that one person is. Thus the full encoded message is: “I am one person–Jesus.” This code lines up perfectly with the prophetic allegory of the Transfiguration–which is a veiled repudiation of the three tabernacles doctrine, that is–the Trinity.
The Prophetic Allegory of the Transfiguration: Two Natures; One Tabernacle.
This encoded message finds further confirmation in a prophetic allegory recorded in all three Synoptic Gospels: the Transfiguration.
Identifying the Symbols
In order to understand the allegory, we must first identify what the characters in it symbolize.
Moses = The Father. Moses was the Lawgiver and first Judge of Israel (Exod. 2:14; Exod. 18:13; Acts 7:35). He represents God in His role as “the Father”—that is, God in His role as the cosmic Judge, Lawgiver, and Dispenser of justice–who is bound by his written Word to uphold moral order and execute justice.
Elijah = The Holy Spirit. Whereas Moses ministered the written Word, Elijah ministered the active, spoken Word—and served as an agent of both comfort (1 Kings 17:13–14; cf. John 14:26) and conviction (1 Kings 17:18; cf. John 16:8; John 14:26). Elijah’s miracles prefigured those performed by Jesus and the apostles through the Holy Spirit: such as the miraculous provision of meal and oil (1 Kings 17:14–16; cf. Mark 6:38–41), and the raising of the dead (1 Kings 17:20–23; cf. Luke 7:14–15). Elijah thus represents the softer side of the divine nature—signifying God in His role as the Holy Spirit, who is the Comforter (John 14:26; cf. Isa. 66:13), nurturer (Isa. 25:8; Rev. 7:17; Rev. 21:4), and teacher of His people (John 14:26).
Jesus = The Son. Jesus is the incarnate Word—“the image of the invisible God” (Col. 1:15). In Him, the two seemingly contradictory yet complementary aspects of the divine nature (symbolized by Moses and Elijah) are brought into perfect union in one man: the Son. This refers to God’s only begotten earthly tabernacle—His human body—in whom the fullness of the Godhead (both the stern and the nurturing sides of His nature) dwells bodily (Col. 2:9; 1 Tim. 3:16; John 1:14).
Peter = The Bishop of Rome. In this allegory, Peter functions as a prophetic symbol of the Bishop of Rome—the Pope—whom God, in His foreknowledge, knew would later claim apostolic succession through Peter in an effort to legitimize ecclesiastical authority. These future bishops would assert that Peter was the first pope and formulate the doctrine of the Trinity as a philosophical system—effectively proposing, like Peter on the mount, to divide God into three tabernacles instead of recognizing the one (Matt 17:4; Mark 9:5; Luke 9:33; cf. Rev. 13:6; John 1:14; Col. 2:9).
Meaning of the Allegory Unlocked
Now that we have identified the symbols, we are equipped to understand the prophetic allegory of the transfiguration.
Awaking out of sleep and seeing Moses and Elijah standing beside Jesus in radiant, glorified bodies, speaking with Him about His impending crucifixion in Jerusalem, Peter—overwhelmed—says to Jesus:
“Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.” (Matt. 17:4)
This suggestion is immediately interrupted by a voice from heaven:
“This is my beloved Son, in whom I am well pleased; hear ye him.” (Matt. 17:5)
The voice of God rebukes Peter’s proposal—not with anger, but with divine correction. To paraphrase what is being conveyed:
“This is My only begotten human tabernacle—in whom I am pleased to dwell bodily” (cf. Col. 2:9; Col. 1:19; John 1:14).
At this moment, Peter looks up, and Moses and Elijah have vanished. Jesus alone remains.
The meaning of the allegory is clear: There is not to be a tritheistic division of glory. There is only one person, one God—fully embodied in Jesus Christ, His only begotten tabernacle. Peter’s proposal to build three tabernacles prophetically foreshadows the doctrinal error that would later be enshrined by the bishops of Rome in the fourth century—the formalization of the Trinity as orthodoxy.
This allegory is further reinforced later in the Gospels when Peter denies Jesus three times. This prophetic detail mirrors the doctrinal denial inherent in acknowledging three separate persons in the Godhead.4
Conclusion: God is one person, and his name is Jesus.
The encoded message “I am one person” is not a random anomaly. It is a deliberate, divinely embedded testimony—planted deep within the structure of the Hebrew Scriptures. Together with its intersecting verses and prophetic reflections in the New Testament, it forms an unshakable witness against the doctrine of the Trinity, which is reinforced by the “parable” of the Transfiguration as recounted in the New Testament.
To summarize what we’ve uncovered:
- The phrase ani adam echad (אני אדם אחד), meaning “I am one person”, is encoded only once in the entire Hebrew Bible (Tanakh), even when searched across a practically infinite number of letter skips.
- That one occurrence intersects directly with Exodus 36:13 (where the encoded phrase also begins) on the grid, which states: “And he became one tabernacle.” In the context of the Bible code, this phrase prophetically refers to Jesus—the only begotten human tabernacle of God—in whom the fullness of God dwells bodily (John 1:14; Col. 2:9).
- Directly beneath this alignment, the plain-text name “Jesus” (Yeshua) appears in Isaiah 60:18, identifying the divine speaker of the encoded statement.
- The prophetic allegory of the Transfiguration reinforces the encoded message. Peter’s suggestion to build three tabernacles for Jesus, Moses, and Elijah is divinely interrupted: “This is my beloved Son… hear ye Him.” This scene symbolically repudiates the future Trinitarian error—the idea that God is divided into three persons.
The message is unmistakable:
There is not one God in three persons.
There are two complementary roles and sides to God’s nature—referred to in Scripture as the Father and the Holy Spirit—and those two sides became inseparably united and were perfectly manifested in one perfect man: the Son, in whom all the fullness of the Godhead (both sides of God’s nature) dwells bodily (Col. 2:9; 1 Tim. 3:16; John 4:14).
“For God so loved the world, that he gave His only begotten [human body], that whosoever believeth in him should not perish, but have everlasting life.” (John 3:16, paraphrased)
One God, one tabernacle, one name, one person—Jesus Christ.
- One of the difficulties of being a judge is that a judge cannot allow themselves to think with their heart when making legal decisions. When imposing a sentence upon a convicted criminal, the judge cannot allow themselves to be moved by the tears and pleadings for mercy of a guilty defendant, and thereby impose a lighter sentence in response to their pleadings. It is not the judge’s job to show mercy, it is his or her job to execute justice. Thus when carrying out their duties as judge, they are obligated to lay aside their own feelings and compassion in order to ensure that justice is served, otherwise they would be an unjust judge. So it is with Jesus in his role as “The Father.” It is not that he is cold, unbending, and without mercy or compassion. It is that when he is operating in his role as the judge of all the earth (Gen. 18:25), it is his job to execute justice and uphold the moral law of the universe (Jer. 23:5; Mic. 7:9; Jude 1:15), for he is the ultimate righteous judge (2 Tim. 4:8). ↩︎
- This mystery is poetically foreshadowed in the prophetic vision of Zechariah 4 (Zech. 4:1–14), as well as the gospel accounts of the Transfiguration (cf. Matt. 17:1-9; Mark 9:2-10; Luke 9:28-36), which we will return to shortly. ↩︎
- This statement is also encoded only 1 time in the Westminster Leningrad codex. The rarity of the encoded phrase owes itself to its length of nine letters, and the fact that two of those letters are dalets–one of the more rarely occurring letters in the Hebrew Bible. ↩︎
- When someone acknowledges three separate coequal persons in the Godhead, they are essentially denying that Jesus is God manifest in the flesh (1 Tim. 3:16; John 1:14; cf. 1 John 2:23). ↩︎
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