The Trinity
in Genesis 1:1



Pictured on the right, Rublev's Icon of the Holy Trinity.


It was brought to our attention by our former editor, Dave Swaney, and one of our Hebrew experts, Nathan Jacobi, Ph.D., that the first three letters in Genesis 1:1 are




and that those letters each begin the names of the Trinity.





We wondered, is it a curious bit of trivia, or could there be some meaningful codes regarding the Trinity that begin there? We decided that a series of searches starting in Genesis 1:1 using terms, such as Father (Abba), Father (Av), Son, Spirit, Jesus (Yeshua), Holy Spirit, and Holy Trinity, would assuage our curiosity. Furthermore, we decided to add to that searching for the terms utilizing Torah and Tanakh wrapped codes. With the exception of Holy Spirit and Holy Trinity, all of the terms were found starting in Genesis 1:1. Of note, none of the skips are larger than 889 and quite of few have very short skips, beginning with a skip of 2. Nathan Jacobi, Ph.D., parsed and translated the codes.


Torah and Tanakh Wrapped Codes

Wrapped Torah codes can be found by working with a search text that consists of two (or more) copies of the Torah that are laid end-to-end, such as in the following diagram:





In our searches, we started by finding ELSs of the search term that had at least one letter in the first verse of Genesis. Schematically, this ELS would be at the far left of the right-most copy of the Torah in the above diagram. We would then be looking for extensions of the ELS that occurred at the very end of the left-most copy of the Torah.

The above diagram could also be presented with each of the five books of the Torah:





In reference to this, the wrapped codes we found would include a portion that was in the very end of the text of the book of Deuteronomy and a portion in the very beginning of the book of Genesis, as highlighted above.

In contrast, a wrapped Tanakh text would include letters in each of the two highlighted books as shown below (Genesis and 2 Chronicles).





In Bible Code research, the Hebrew text of the Old Testament that is searched consists of books that appear in the order of the Jewish Old Testament. This order differs noticeably from that in Christian copies of the Bible, where Zechariah and Malachi are the last two books of the Old Testament.

In theory, wrapped letters could go on indefinitely. The longest example to date of a wrapped code is a Buddhist code that is 108 letters long and wraps around the Tanakh a record 9.03 times.

In this series of searches, we looked for two types of wrapped codes: those that wrap through the Torah (the first five books of the Hebrew Old Testament) and those that wrap through the Tanakh (the entire Hebrew Old Testament). Throughout this article, wrapped letters are denoted in blue.


Father (Abba—)




Father, Abba (1a, Torah wrapped)

The cost of their value is in hand.
Father is theirs.


Father, Abba (1b, Tanakh wrapped)

And if he wondered about my name,
he flew with broken wing, Father.



The cost of their value (1a) could refer to value of a human life, and the cost of redemption, making the meaning of the code: God is their savior and redeemer.

He flew with broken wing (1b) could be descriptive of someone who is unsure of who God is being like a bird trying to fly with a broken wing.

Both of these codes have a skip of 499, but because of the difference in the wrapped letters, the codes have a marked difference in their meanings. In the first wrapped code, the letters appear in Deuteronomy and Genesis. In the second, the letters appear in 2 Chronicles and Genesis.



Father, Abba (2a, Torah wrapped)

You will be created from Father.


Father, Abba (2c, Torah wrapped)

Father, the ambush has appeared.
They have uprooted the Lord.



You will be created from Father (2a) describes God as the Creator of mankind, while the ambush has appeared (2c) could be describing people being ambushed by fallen angels or evil spirits, and they have uprooted the Lord (2c) could reflect the worship of God being supplanted with the worship of the golden calf or other idols. Father (2a) has a skip of 527 and Father (2c) has a skip of -527.



Father, Abba (3b, Tanakh wrapped)

Watch the monument of their testimony,
and stay there near the memorial.
The warm beauty of my Lord is cleansing, Father.



Watch the monument of their testimony could refer to the testimony of God's people or Scripture itself, and the memorial might be about communion or Jewish holidays like Passover or Yom Kippur. Since Jesus, through His death and resurrection, cleanses us from our sins, the warm beauty of my Lord is cleansing may refer to the beauty of what Christ has done for us. Father, Abba (3b) has a skip of 688.



Father, Abba (4b, Tanakh wrapped)

The manna bread is for her
the mother of joy, noble Father.



Just imagine the joy of seeing God's provision of manna being pouring forth from the sky in the middle of a desert that you have been roaming in for years, and imagine feeling satiated by it, when you wondered if you would ever find food again. It would seem appropriate to call that the mother of joy, and afterwards worshipping God by calling Him noble Father. Father, Abba (4b) is at a skip of 889.



Father, Abba (5b, Tanakh wrapped)

But they ascended while moving, indeed being the blood
to hurt the Lord of blessed memory, Father,
on the day he did not scream.


Father, Abba (5c, Torah wrapped)

Father, you were seen by those
with a palate of the father
and by the poorest in them.



Father, Abba (5b) reads like a New Testament Scripture about Christ not screaming while he was being beaten and scourged. In Father, Abba (5c), if palate refers to those who confess Christ as Lord and the poorest, the poor in spirit who will inherit the kingdom of heaven, then Father, you were seen by those with a palate of the father and by the poorest in them would read as Father, you were seen by those who confess you as Lord and who will inherit the kingdom. Father, Abba (5b) is at a skip of 380, and Father, Abba (5c) is at a skip of -380




Father (Av—)



Father, Av (2a, 3a, Torah wrapped)

Light of the Mother, what is my father's force, my father?


Father, Av (2b, 3b, did not wrap through Tanakh)

Light of the Mother, what is my father's force? Father.



Because of the reference to mother, these codes could be from a Catholic point of view. My father could refer to God, and my father's force could refer to God's judgment.

The preceding four Father, Av searches, due to their identical skip, use many of the same letters even though the original search term for (2) begins at letter 3 and (3) begins at letter 9. When parsed and translated, the translations for (2a) and (3a) are the same, and (2b) and (3b) are the same. These four codes all have a skip of -2



Father, Av (4a, Torah wrapped)

Provide the acceleration, and when,
Father, will we have the solution?


Father, Av (4b, Tanakh wrapped)

Provide the acceleration, and when,
the Father within me? When?



The first half of these two codes are identical, perhaps indicating that the Jews were eager for liberation from the either their captivity by the Egyptians or from Roman rule. Father, will we have the solution? (4a) could refer to their desired freedom through the messiah. The Father within me (4b) may refer to God indwelling His people. Both of these codes have a skip of -3.




Son (Ben—)



Son (1a, Torah wrapped)

There they moved, fasting,
and bring forth the joy of exaltation.
He breathed. He saw the Son.


Son (1b, Tanakh wrapped)

He saw in them the treasure of a son.



Son (1a) sounds very much like the disciples mourning and fasting after the crucifixion, and then being surprised and joyful after seeing the risen Son. He saw in them the treasure of a son (1b) could be Simeon seeing Jesus just eight days after His birth.
    Now there was a man in Jerusalem called Simeon, who was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was upon him. It had been revealed to him by the Holy Spirit that he would not die before he had seen the Lord's Christ. Moved by the Spirit, he went into the temple courts. When the parents brought in the child Jesus to do for him what the custom of the Law required, Simeon took him in his arms and praised God, saying:

      "Sovereign Lord, as you have promised,
      you now dismiss your servant in peace.
      For my eyes have seen your salvation,
      which you have prepared in the sight of all people,
      a light for revelation to the Gentiles
      and for glory to your people Israel."


    The child's father and mother marveled at what was said about him. Then Simeon blessed them and said to Mary, his mother: "This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too." —Luke 2:25-35 (NIV)

These codes have a skip of 51.



Son (4a, Torah wrapped)

He restrained the demon,
but the son has spat.


Son (4b, Tanakh wrapped)

He will hit as a prince,
and stay near her son who spat.



In the New Testament, there are instances of Jesus spitting in the process of healing someone. In Mark 7:31-37, Jesus healed a deaf-mute by spitting before touching his tongue, and in Mark 8:22-26, He healed a blind man by spitting on his eyes and placing His hands on them.

In John 9:1-12, He healed a blind man on the Sabbath by spitting onto the ground and making clay to place over the man's eyes. He then told him to wash in the pool of Siloam. He will hit as a prince (4b) could refer to John 9:13-10:39—when the Pharisees sought to accuse Jesus of working on the Sabbath, and they wanted to stone Him, but He escaped.

The significance of spitting is never explained in any of these passages. These codes have a skip of 68.



Son (5a, Torah wrapped)

A monument to the son, my lamb.


A monument could be any sort of memorial, such as ceremonies in remembrance of Christ's resurrection, and in John 1, John describes Jesus' baptism and calls him the Lamb of God and the Son of God.
    The next day John saw Jesus coming toward him and said, "Look, the Lamb of God, who takes away the sin of the world! This is the one I meant when I said, 'A man who comes after me has surpassed me because he was before me.' I myself did not know him, but the reason I came baptizing with water was that he might be revealed to Israel."

    Then John gave this testimony: "I saw the Spirit come down from heaven as a dove and remain on him. I would not have known him, except that the one who sent me to baptize with water told me, 'The man on whom you see the Spirit come down and remain is he who will baptize with the Holy Spirit.' I have seen and I testify that this is the Son of God." —John 1:29-34 (NIV)

The use of the word my in front of lamb could signify the code is from God's point of view. If so, then my lamb could be a term of endearment as well as a description of Jesus as the sacrificial lamb for man's sin. This code has a skip of 135.




Spirit (Ruach—)



Spirit (1a, Torah wrapped)

With the spirit within me I will hurt.

Spirit (1b, Tanakh wrapped)

Give him, God, the evil spirit.



With the spirit within me I will hurt (1a) reminds us of Christ on the cross calling out to God, "My God, my God, why have you forsaken me?" —Matthew 27:46b (NIV)

Spirit (1b) reads like someone asking God to afflict someone else with an evil spirit or to place a curse on him. In Joshua 6:26, we have an example of Joshua asking for a curse to be upon any man who decides to rebuild Jericho after the Israelites had taken the city and burned it to the ground.
    At that time Joshua pronounced this solemn oath: "Cursed before the LORD is the man who undertakes to rebuild this city, Jericho: "At the cost of his firstborn son will he lay its foundations; at the cost of his youngest will he set up its gates." —Joshua 6:26 (NIV)

These codes have a skip of 94.



Spirit (3a, Torah wrapped)

Did the sea summon the spirit?
And please study the daughter among them.


Spirit (3b, Tanakh wrapped)

Where is the heir? The spirit is like a dead burden,
and please study the daughter among them.


Sea (3a) can refer to multitudes of people, so the first sentence in this code could mean, did the people summon or call upon the spirit?

If the heir (3b) is Christ, then this code could be someone doubting Christ's resurrection. It would also appear to be from the point of view of someone who did not believe in the Holy Spirit.

At a skip of 558, both of these codes share the phrase and please study the daughter among them. The daughter among them could be a reference to the group of women who had witnessed the crucifixion of Jesus:
    As they led him away, they seized Simon from Cyrene, who was on his way in from the country, and put the cross on him and made him carry it behind Jesus. A large number of people followed him, including women who mourned and wailed for him. Jesus turned and said to them, "Daughters of Jerusalem, do not weep for me; weep for yourselves and for your children. For the time will come when you will say, 'Blessed are the barren women, the wombs that never bore and the breasts that never nursed!' —Luke 23:26-29 (NIV)

If that is the case, this skeptical person is taunting Jesus' dismayed followers to look at all of the women who were continuing to mourn and wail after His crucifixion.




Jesus (Yeshua—)



Jesus, Yeshua (1)

Lord, poor Jesus, shall we enlighten for you a dark father?
In my mouth the Lord is God, and where will I be glorified?



The first half of this code could be the words of one member of the Sanhedrin who tried to defend Jesus during his trial before them. To such a defender, the High Priest might be seen as a dark father who needed enlightening about who Jesus really was and about His innocence. The issue at hand was whether or not Jesus was divine (and the Trinity was real).

The second half of this code reminds us of Jesus in His sorrow praying in Gethsemane.
    Then Jesus went with his disciples to a place called Gethsemane, and he said to them, "Sit here while I go over there and pray." He took Peter and the two sons of Zebedee along with him, and he began to be sorrowful and troubled. Then he said to them, "My soul is overwhelmed with sorrow to the point of death. Stay here and keep watch with me."

    Going a little farther, he fell with his face to the ground and prayed, "My Father, if it is possible, may this cup be taken from me. Yet not as I will, but as you will." —Matthew 26:36-39 (NIV)

This code is the longest in this collection at 37 letters and has a skip of 9. Also, it was the only instance of Jesus (Yeshua) passing through Genesis 1:1 found while doing this series of searches.




Quite Definitely Not a Coincidence


The odds that the Trinity Genesis 1:1 Codes, taken as a group, can be explained by chance, are extremely small. We estimate those odds to be one in

496,266,702,738,292,000,000,000,000,000,000.


How did we arrive at that conclusion? We did a blind study where we sent a mixture of letter strings from: (1) a non-encoded Hebrew text (a translation of Tolstoy's War and Peace), and (2) from the Hebrew Bible, to Dr. Jacobi for examination. He had no idea we were doing this. He did find a few short "codes," but far less than he did from the Hebrew Bible. So we know what to expect if we send ELS letter strings from a non-encoded text, and we compare those expectations with what we actually found with the Trinity Genesis 1:1 searches. The differences are quite dramatic.

We examined 46 Trinity ELSs for extensions and found 21 codes with two or more extensions—even though we would only expect to find 4.78 such longer codes by chance. We found 12 codes with three or more extensions—even though we would only expect to find 1.25 such codes. These and other results are summarized below.





These findings reiterate the pattern we have consistently seen in other code searches. Either there was no extension to an initial ELS term, or if there was an extension, in 21 out of 22 cases, there was yet another extension (or two or more additional extensions). If one extension was found, there was a 95.5% chance that there were additional extensions. THAT'S NOT RANDOM!

The next table summarizes our findings. Even though we would have expected nearly 12 extended ELSs with exactly one extension beyond the original search term, there was only one. In all the other situations, there were more extensions.





The above odds ignore the fact that all, or nearly all, of the Trinity Genesis 1:1 codes consist of content pertinent to the Father, the Son or the Holy Spirit. In other words, their content isn't just Hebrew words that hang together with acceptable grammar, even if they don't make logical sense. These codes are relevant to the topic of the original search terms. If we were to factor in the probability that the content of these codes would be relevant, the odds would be dramatically more remote. We don't need to attempt to do that, however, because our findings are conclusive—without considering this subjective element.

Out of 155 opportunities, Jacobi had to find an extension, he found one 63 times. That's a discovery rate of 40.6%, which is far above the discovery rate observed in non-encoded Hebrew texts (16% to 20%).


The following is a table of the complete findings.













Scripture quotations marked "NIV" are taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION®. NIV® Copyright ©1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan. All rights reserved.



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