Godhead

[BlindSeeker]

The term Godhead simply means that which is Divine. It is used of Jesus in Col. 2:9, as having all the qualities of divinity in His manifestation of God to men. It is also used of all three persons in the diety in Romans 1:20.

Ro 1:20 For the invisible things of

Him

[not "them"]

from the creation of the world are clearly seen, being understood by the things that are made, even

His

[not "their"]

eternal power and Godhead; so that they are without excuse.

There is nothing in this verse indicating a plurality of "persons." It is read by Trinitarians as such because that is what they are programmed to look for. But a unbiased reader would never attach a plurality of persons to this scripture, never.

Ro 1:20 For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and

divinity

; so that they are without excuse.

[EricH]

The term Godhead simply means that which is Divine. It is used of Jesus in Col. 2:9, as having all the qualities of divinity in His manifestation of God to men. It is also used of all three persons in the diety in Romans 1:20.

Ro 1:20 For the invisible things of

Him

[not "them"]

from the creation of the world are clearly seen, being understood by the things that are made, even

His

[not "their"]

eternal power and Godhead; so that they are without excuse.

There is nothing in this verse indicating a plurality of "persons." It is read by Trinitarians as such because that is what they are programmed to look for. But a unbiased reader would never attach a plurality of persons to this scripture, never.

Ro 1:20 For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and

divinity

; so that they are without excuse.

You are correct that there is no statement in this verse alone regarding the plurality of persons within the being of God. But isolating verses is not how one does theology. One would have to look at all the passages that speak to God's nature to understand what is included in it. Romans 1:20 is addressing the concept of General Revelation (that which can be understood about God through the created order). I am not sure the plurality of persons with in God's divine being would be one of those aspects of the divine nature that could be discerned from General Revelation alone (neither could salvation and lots of other stuff). The Triunity of God is discernable only through Special Revelation (Scripture, the person of Jesus etc). So given ther topic of Romans 1 (General Revelation) it should not surprise us that the Triunity of God is not stressed here. The passage really does not describe what aspects of his nature are evident through creation. Just that they are.

[Guest]

See now that I, even I, am he, and there is no god with me: I kill, and I make alive;

I wound, and I heal: neither is there any that can deliver out of my hand.

For I lift up my hand to heaven, and say, I live for ever.

Deuteronomy 32:39-40

>>>>>()<<<<<

The term Godhead simply means that which is Divine. It is used of Jesus in Col. 2:9, as having all the qualities of divinity in His manifestation of God to men. It is also used of all three persons in the Deity in Romans 1:20.

Ro 1:20 For the invisible things of

Him

[not "them"]

from the creation of the world are clearly seen, being understood by the things that are made, even

His

[not "their"]

eternal power and Godhead; so that they are without excuse.

There is nothing in this verse indicating a plurality of "persons." It is read by Trinitarians as such because that is what they are programmed to look for. But a unbiased reader would never attach a plurality of persons to this scripture, never.

Ro 1:20 For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and

divinity

; so that they are without excuse.

It Is Indeed Almost Too Wonderful

Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God.

Isaiah 44:6

(And Too Pride Killing)

And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.

Deuteronomy 6:5

To See

And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.

Numbers 21:9

Who

Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself;

Isaiah 44:24

Endeared

But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

Isaiah 53:5

And Died

I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.

Psalms 22:14

For A Wretch Such As I

But he that sinneth against me wrongeth his own soul: all they that hate me love death.

Proverbs 8:36

But He Did

God is the LORD, which hath shewed us light: bind the sacrifice with cords, even unto the horns of the altar.

Thou art my God, and I will praise thee: thou art my God, I will exalt thee.

O give thanks unto the LORD; for he is good: for his mercy endureth for ever.

Psalms 118:27-29

Hallelujah!

[HAZARD]

The term Godhead simply means that which is Divine. It is used of Jesus in Col. 2:9, as having all the qualities of divinity in His manifestation of God to men. It is also used of all three persons in the diety in Romans 1:20.

Ro 1:20 For the invisible things of

Him

[not "them"]

from the creation of the world are clearly seen, being understood by the things that are made, even

His

[not "their"]

eternal power and Godhead; so that they are without excuse.

There is nothing in this verse indicating a plurality of "persons." It is read by Trinitarians as such because that is what they are programmed to look for. But a unbiased reader would never attach a plurality of persons to this scripture, never.

Ro 1:20 For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and

divinity

; so that they are without excuse.

Sorry, get the whole picture by reading all the Scriptures before making up ones mind on the Godhead. There are many and it takes many days to study them, not just one quick read of this post.

Jesus, whilst on Earth, when prayed to HIS FATHER who was in Heaven eleven times, definately was not to praying to Himself. Jesus is a separate and distinct being, a member of the Godhead (Romans 1:20; Colossians 2:9).

In eighty separate statements by Jesus Himself, He constantly affirmed that He was not the Father and not the only person in the Godhead. These passages will not permit us to believe in any one person as being referred to. Jesus is the speaker, but He is not the one spoken of. (Matt. 7:21; 10:32-33; 11:27; 15:13; 16:17; 18:10, 19, 35; 19:17; 20:23; 24:36; 25:34; 26:29, 39, 42, 53; Luke 2:49; John 5:17, 43; 6:32, 65; 8:19, 28, 38, 49, 54; 10:17-18, 25, 29, 30, 32, 37; 12:26-28; 14:7, 12, 20, 21, 28; 15:1, 8, 10, 4, 23; 16:23-26; 18:11; 20:17, 21; Rev. 1;1; 2:27; 3:5, 12; 5:1-7, 13; 7:9, 15-16; 10:6; 11:15; 12:10; 21:10; 21:22-23; 22:1-5.

Jesus said His Father "was greater than all" and "greater than I" (John 10:29; 14:28). He then could not be the Father. Paul also stated that the Father was "the head of Christ" (1 Cor. 3:23; 11:3). God the Father said of Jesus, "My beloved Son" (Matt. 3:16-17; 17:5; Ps. 2:7). Jesus said of Himself, "I am the Son of God" (John 10:38). Even demons said He was "the Son of God" (Mark 3:11) and the "Son of the Most High God" (Mark 5:7).

Jesus Christ existed in His Spirit body as the Word (John 1:1), throughout all eternity past, untill He divested Himself of His Spirit body and became a man.

As God He has always existed. But, as a man, in taking human form, flesh and blood, He had a beginning.

Scripture, show that Jesus Christ was one of the three divine persons of the Deity and that as God he had no beginning.

Mic. 5:2 states He existed from all eternity.

John states of Him as existing in the very beginning with the Father (John 1;1-5).

Jesus Himself said He was before Abraham, and before the World was created (John 8:58; 17:5, 24).

Paul states Christ as existing before all things and as the creator and upholder of all things (Col. 1:15-18; Heb. 1:1-3, 8; 2:10). God the Father created all things by Jesus (Eph. 3:9).

Divine names are ascribed to Him.

These divine names and titles proves that He is by nature divine and a member of the Godhead.

He is called God and Immanuel in (Matt. 1:23; John 1:1; 20:28 and Acts 20:28).

Christ the Lord (Luke 2:26); The Son of God (Matt. 4:3; 14:33; Luke 22:70; John 1:34; Rom. 1:4). He is called "MY SON" by the Father in (Matt. 3:17); The only begotten Son (John 1:18; 3:16-18; 1 John 4:9).

He is called the First and the Last. Alpha and Omega, The beginning and Ending (Rev. 22:12, 13, 16). The Lord (Acts9:17); The Son of the Highest (Luke 1:32; Mark 14:61).

The Holy Child Jesus (Acts 4:30); King of Kings and Lord of Lords (Rev. 19:16); Lord and Savious (2 Peter 3:2); and The Word Of God (Rev. 19:13), and many more such titles show He is a member of the Divine Godhead.

In Phil. 2:5-11 Paul speaks of Christ being in God's form and that He laid aside this form and limited His attributes and powers as God to become a man. These powers were given back to Him when He was exalted to the highest place with God, (Coll. 3:1; Mark 16:19), after His lowest humiliation and limitation before God-even to do nothing, say nothing, be nothing and depend entirely upon God the Father for needed grace for body, soul, and spirit, and make a sucess of the work the Father sent Him into the world to do (Phil 2:9-11; Eph. 1:21-23; Col. 1:15-24; 1 Pet. 3:22). We know He did not keep His powers and position whilst a man, else He could not have been exalted back to it.

If He had not laid aside all His Glory and power He could not have had it restored to Him as stated in John 17:5. If He had retained all His riches while on Earth He could not have become poor for our sakes as taught in 2 Cor. 8:9. If He had kept His divine form He could not have taken on human form as taught by Phil. 2:5-11.

His incarnation proves He was limited as a man and grew to manhood as we all do, and He developed normally as any other human child. All the traditional theories of Him making toy birds and animals of mud and breathing life into them so they became real creatures and ran and flew away, and the many other miraculous powers He allegedly had from birth are mere theories and traditions made up by suspicious pagans to make Him equal with their pagan gods. He was a normal man as we are, and He did no miraculous works untill He was anointed fully by the Holy Spirit (Matt. 3:16-17; John 2:11).

After Jesus was annointed by the Holy Spirit to the full, He then posessed all the gifts and Graces of the Holy Spirit to the full, and He demonstrated what being like God among men really is like and He encouraged one and all who aspire to this exalted position, of sons of God with Power (John 3:34; Acts 10:38).

He laid aside His natural and divine attributes, and their use, and became a perfect example of yieldedness to God and His Spirit to overcome the world, the flesh, and the devil (Heb. 10:5-9; Acts 10:38).

Regarding His Humanity. Human names were ascribed to Him. Rabboni (John 20:16), Jesus (Matt. 1:21), Son of Abraham and David (Matt. 1:1), Seed and Offspring of David(Rom. 1:3; Rev. 5:5; 22:16). The second man and the Last Adam (1 Cor. 15:45-47). The King of the Jews (Matt. 2:2).

He was called a "BABE," a "CHILD," and a "MAN" (Luke 2:16; Isa. 9:6; Acts 17:31; 1 Tim. 2L4-5; Rom. 5:12-21; John 8:40; Acts 2:22; 1 Cor. 15:21, 45-47).

It was prophecied that He would be born of a human mother (Gen. 3:15; Isa. 7:14; 9:6-7; 11:1; 53:1-12; Ps. 22).

And He had flesh and blood like all other men (John 1:14; Heb. 2:14-15; 1 John 4:1-6; Luke 24:39; John 19:34).

Jesus Christ, in His glorified flesh and bone body, now sits beside the Father in Heaven (Luke 24:39; John 20:27; Mark 16:19; Luke 22:69), for the Father, who is and did remain a Spirit being, is Spirit and has a Spirit body, and must be worshiped in Spirit and truth (John 4:24). Jesus is not now sitting beside Himself in Heaven, did not talk to Himself, and the Father also did not talk to Himself, send Himself to the Earth and pray to Himself in Heaven, calling Himself my Father in Heaven, and to say so is foolish.

[BlindSeeker]

. . . Jesus is a separate and distinct being, a member of the Godhead (Romans 1:20; Colossians 2:9).

The point of the thread , Hazard, is not defending the one's belief in the concept of the trinity. Feel free to start a thread on the subject and I may post there.

The point of the thread and the OP is simply it is not proper to used the word Godhead as you did above. That is not the meaning of the word.

You are incorrectly affixing a meaning because of your doctrinal persuasion.

Col 2:2 That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to

the acknowledgement of the mystery of God, and of the Father, and of Christ;

3 In whom are hid all the treasures of wisdom and knowledge.

This is not the thread to try and explain your perspective of the above mystery . . . . which strangely . . . is missing mention of the Holy Spirit.

[BlindSeeker]

The term Godhead simply means that which is Divine. It is used of Jesus in Col. 2:9, as having all the qualities of divinity in His manifestation of God to men. It is also used of all three persons in the diety in Romans 1:20.

Ro 1:20 For the invisible things of

Him

[not "them"]

from the creation of the world are clearly seen, being understood by the things that are made, even

His

[not "their"]

eternal power and Godhead; so that they are without excuse.

There is nothing in this verse indicating a plurality of "persons." It is read by Trinitarians as such because that is what they are programmed to look for. But a unbiased reader would never attach a plurality of persons to this scripture, never.

Ro 1:20 For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and

divinity

; so that they are without excuse.

You are correct that there is no statement in this verse alone regarding the plurality of persons within the being of God. But isolating verses is not how one does theology. . .

First EricH, I would like to apologize for not responding to your post before Hazard, I simply didn

[HAZARD]

. . . Jesus is a separate and distinct being, a member of the Godhead (Romans 1:20; Colossians 2:9).

The point of the thread , Hazard, is not defending the one's belief in the concept of the trinity. Feel free to start a thread on the subject and I may post there.

The point of the thread and the OP is simply it is not proper to used the word Godhead as you did above. That is not the meaning of the word.

You are incorrectly affixing a meaning because of your doctrinal persuasion.

Col 2:2 That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to

the acknowledgement of the mystery of God, and of the Father, and of Christ;

3 In whom are hid all the treasures of wisdom and knowledge.

This is not the thread to try and explain your perspective of the above mystery . . . . which strangely . . . is missing mention of the Holy Spirit.

I certainly never made up all the Scriptures provided. I did get them out of the Bible? Why waffel on about the proper use of the word Godhead? Its only mentioned 3 times in the entire Bible. What is it with some people. If something is so simple to understand and believe a 7 year old can grasp it, lets show everyone how clever we are by complicating it. Then, when they expound on the topic and give a sensible and Scripture backed response, lets ignore it because You dont grasp the subject and, tell the poster that it is they who dont understand this doctrin and all the Scriptures they provided from the Bible on the doctrin and they can be nothing but their own personal theory and their own personal interpretation. WHY DONT YOU PLEASE READ ALL THE SCRIPTURES PROVIDED BEFORE YOU SAY, "ITS MY PRESPECTIVE, AND ASK FOR MORE IF YOU STILL DONT GET IT. Its not my perspective, its not a mystery, although it may be to you? and I never mentioned the Holy Spirit because I knew I would get a response like yours from someone, as usual, your the first. I can give much on the third member of the Godhead, "the Holy Spirit," but I am sure it would be a waste of time bacause you will approach that post in the same manner, "Well, Haz, I'm talking about the propper use of the word Godhead. What you have said Haz is just your theory or perspective and we will ignore the Scriptures you have spent so much time searching out".

Haz.

[HAZARD]

THE GODHEAD, WHAT DOES IT MEAN?

For those interested in what the Godhead is here are ALL the Scriptures covering this doctrin.

The unity of oneness of Jehovah and God-Jehovah our Elohim is a united Jehovah.

Regarding the trinity of God. There is more than one Jehovah and more than one God as individuals, but they are one Jehovah and one God in unity, thus expressing the truth of three separate and distinct persons, beings, or individuals in the Divine Trinity (1 John 5:7). The Father, the Son, and the Holy Ghost are one in this way, not one in individuality. The words Jehovah and God have a singular and plural meaning, like our word SHEEP. Since there are three persons or beings, then the only way they can be one is in the sense of unity, as prayed for in John 17:21-23.

Jesus said; "Go ye therefore and teach all nations, baptizing them in the name of the Father, AND of the Son, AND of the Holy Ghost" (Matt28:19). Notice the three and's?

In Phil. 2:5-11 Paul speaks of Christ being in God's form and that He laid aside this form and limited His attributes and powers as God to become a man. These powers were given back to Him when He was exalted to the highest place with God, (Coll. 3:1; Mark 16:19), after His lowest humiliation and limitation before God-even to do nothing, say nothing, be nothing and depend entirely upon God the Father for needed grace for body, soul, and spirit, and make a sucess of the work the Father sent Him into the world to do (Phil 2:9-11; Eph. 1:21-23; Col. 1:15-24; 1 Pet. 3:22). We know He did not keep His powers and position whilst a man, else He could not have been exalted back to it.

If He had not laid aside all His Glory and power He could not have had it restored to Him as stated in John 17:5. If He had retained all His riches while on Earth He could not have become poor for our sakes as taught in 2 Cor. 8:9. If He had kept His divine form He could not have taken on human form as taught by Phil. 2:5-11.

His incarnation proves He was limited as a man and grew to manhood as we all do, and He developed normally as any other human child. All the traditional theories of Him making toy birds and animals of mud and breathing life into them so they became real creatures and ran and flew away, and the many other miraculous powers He allegedly had from birth are mere theories and traditions made up by suspicious pagans to make Him equal with their pagan gods. He was a normal man as we are, and He did no miraculous works untill He was anointed fully by the Holy Spirit (Matt. 3:16-17; John 2:11).

After Jesus was annointed by the Holy Spirit to the full, He then posessed all the gifts and Graces of the Holy Spirit to the full, and He demonstrated what being like God among men really is like and He encouraged one and all who aspire to this exalted position, of sons of God with Power (John 3:34; Acts 10:38).

He laid aside His natural and divine attributes, and their use, and became a perfect example of yieldedness to God and His Spirit to overcome the world, the flesh, and the devil (Heb. 10:5-9; Acts 10:38).

In John 14:16-17, 26 ; 15:26 ; 16:7-15, the Holy Spirit is spoken of as "Another" cComforter (helper), who could not be sent until Christ had gone back to Heaven and was glorified John 7:37-39 ; Acts 2:33-36, but would be sent as a separate person from the Father and Son. The Greek allos, like the English another, means another of the same kind, but different from, not the same one, distinct from another, and one more, as proved every place where such word is used Matt. 2:12 ; 8:9 ; 13:24, 31, 33 ; 21:33 ; 26:7. Ohterwise the passages would not make sense.

Common sense alone demands us to understand that when the word "another" is used it means two or more. It is used of the Father as being "another" from the Son, John 5:32. If the Spirit is "another" from the Son who promised Him, and "another" from the Father who sent Him; and if the Father was "another" from the Son, there must be three distinct persons in the Godhead and all three can be and are called "God." All three persons are distinguished from each other by the word "another" in John 5:3 ; 14:16.

A clear distinction is made between "the name of the Father" and "of the Son" and "of the Holy Spirit Matthew 28:19. All three have separate and personal names by which they are known, as is clear from this passage and many others.

A clear distinction is made between the Son who prays, and the Father to whom He prays and "another Comforter" for whom He prays, who was given in answer to prayer, and who came from the Father and the Son as our "Helper" John 14:16. A clear distinction is made between Jesus who went away as one distinct person, Acts 1:11, and the Holy Ghost who came to take His place as "another" distinct person, John 14:16-17, 26 ; 15:26 ; 16:7-15.

A clear distinction is made between the Son who is exalted at the right hand of the Father, and the Father who is on the left hand of the Son, and the Holy Ghost who is sent from the Father and the Son to take the place of Jesus among men, Acts 2:33-26 ; 7:56-59 ; John 14:16-17, 26 ; 15:26 ; 16:7-15 ; Romans 8:34 ; Ephesians 1:20 ; Colossians 3:1 ; Hebrews 1:3 ; 8:1 ; 12:2.

A clear distinction is made between the Son who was already given, Luke 1:35 ; John 3:16, and the Holy Ghost who was not yet given before Jesus was glorified, John 7:37-39 ; Acts 2:33-36 ; 5:31.

A clear distinction is made between the Holy Ghost that came upon Mary and the child that was born of Mary by the Holy Ghost, Matthew 1:18-25 ; Luke 1:32-35.

A clear distinction is made between the Son who can be blasphemed with forgiveness possible and the Holy Ghost who cannot b blasphemed with forgiveness, Matthew 12:31-32 ; Mark 3:29-30 ; Luke 12:10. If the Son and the Holy Ghost were not two distinct persons they could not be blasphemed with different results. A third person, the Father, must have understood in such forgiveness for itis the Father that forgives men as the head of the Godhead, 1 Corinthians 11:3 ; Matthew 6:9-15 ; 18:35 ; Ephesians 4:23.

A clear distinction is made between Jesus who was bodily in Mary's womb and the Holy Ghost who was not bodily in Mary's womb, and who filled other, Luke 1:15, 39-41, 67-79.

A clear distinction is made between Jesus outside of the womb of Mary and the Holy Ghost who filled and baptized Mary 33 years later at Pentecost, Acts 1:14 ; 2:1-4. The same distinction is made in the case of disciples at Pentecost: The Holy Ghost came and filled and battized them while the Son was at that time "exalted at the right hand of the Father in Heaven, Acts 2:1-4, 33-36. The same distinction is clear in the caseof Steven, Acts 7:56-59 ; Paul, Acts 9:17; and others who were filled and baptized in the Holy Ghost at the time Jesus was in Heaven at the right hand of God, Romans 8:34 ; Ephesians 1:20 ; Hebrews 1:3.

A clear distinction is made between Jesus whom the Samaritans had recieved and the Holy Ghost whom they had not yet recieved, Acts 8:5-25.

A clear distinction is made between Jesus who was once powerless to do miracles and the Holy Ghost who annointed Him at thirty years of age to do miricles, John 2:11 ; Acts 10:38 ; Isaiha 11:1-2 ; 42:1-5 ; 61: 1-2 ; Luke 4:18-21 ; Matthew 3:16-17.

A clear distinction is also made between the Son who was "anointed," and the Father who sent the Spirit to anoint Him, and the Holy Ghost Himself who did the anointing, Matthew 3:16-17 ; Acts 10:38; Isaiah 11:1-2 ; 42:1-5 ; 61:1-2 ; Luke 4:18-21.

The Holy Ghost is distinguished from Christ by the fact that Jesus said, "He shall not SPEAK OF HIMSELF," but "He shall glorify ME" John 16"13-15.

The Godhead consists of three separate and distinct persons This fact is stated in the Scriptures:

"For there are three that bear record in heaven, the FATHER, THE WORD, AND THE HOLY GHOST: and THESE THREE ARE ONE." 1 John 5:7. And there are THREE that bare witness in the Earth, the Spirit, and the water, and the blood; and these THREE agree in "one" If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son., 1 John 5:7-8.

What was Jesus asking the Father when He prayed these prayers?

"And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are." John 17:11.

"That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me." John 17:21-23.

Common sense tells us that Jesus was not asking the Father to make all of His disciples, His followers "one" as in omnibody, as most fundamental Christians believe and teach He and the Father to be? He was asking the Father to keep us all "one" in unity as he and the Father, and the Holy Spirit are in unity.

Haz.

[Ovedya]

Haz,

You seem to be emphasizing the aspect of the three Persons of the Triune God to the detriment of their oneness. Could you please also emphasize their oneness as well? Doing such would help us to eliminate the possibility of the error of Tritheism.

[Ahva]

How do you understand the word "Godhead?" Is it biblical the way you do, or are you adding meaning to it?

Ac 17:29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead

<theios>

is like unto gold, or silver, or stone, graven by art and man's device.

Ro 1:20 For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead

<theiotes>

; so that they are without excuse:

Col 2:9 For in Him dwelleth all the fulness of the Godhead

<theiotes>

bodily.

<theios>

godlike (neuter as noun, divinity): - divine, godhead.

<theiotes>

divinity (abstractly):--godhead.

It is clear from Col 2:9 that the entire