and all else besides, none of it may ever contradict the other.

Since this is the case, whatever they transmit from the prophets becomes a valid proof only when both its chain of transmission and its wording are verified: we must know that it has indeed been soundly conveyed from them, that its translation from Hebrew into another language—such as Greek, Arabic, or Syriac—is accurate, and that the intended meaning is precisely what they claim.

The Christians, however, possess no prophetic testimony in which these three premises are established together. In the present discussion it suffices us to reject their claim and require them to substantiate these premises, for they allege that they derived the doctrine of the Trinity from the prophets; therefore we demand that they verify these three foundations.

The second reply: we shall clarify the import of the passages they cite. Concerning the statement placed on the tongue of Moses—peace be upon him—addressing the Children of Israel and saying,

“Is He not the Father who made you, created you, and purchased you?”

this shows that he called Him “Father” in reference to someone other than the Messiah—peace be upon him. The same applies to His words about Israel, “You are My firstborn son,” about David, “My beloved son,” and to the Messiah’s own words, “My Father and your Father.” They themselves concede that, for everyone other than the Messiah, the intended sense is “Lord,” not the begetting they claim to be unique to the Messiah.

Third, these very texts are evidence against them: if the earlier scriptures call Him “Father” in relation to people other than the Messiah and intend nothing but the meaning of “Lord,” then it is clear that, in the language of those books, the word means “Lord.” Accordingly, in the case of the Messiah it must be understood as