Thank you for the question about the Trinity in the Old Testament, “It is true (what I was told) that none of the prophets ever prophesied about the Trinity? Why?”
As one reads in particular the Old Testament, the Scriptures are an unfolding revelation. It is true that the Scriptures do not use the term, Trinity, which is a theological designation for the Godhead.
Having said that, the Old Testament prophets cited or alluded to the plurality of the Godhead. It is a conclusion by theologians that there are three persons in the Godhead. In the Old Testament, the three persons are Elohim, the Spirit/Spirit of God, and the LORD God. There are prophesies or citations about the Godhead.
Here are some passages for one’s consideration for the plurality of the Godhead:
A. Genesis 1:1 references to Elohim.
Reference to Elohim (Genesis 1:1).The word, Elohim, is plural in form, not a singular form. Scholars debate whether this is a plurality of majesty, plurality of being, or both. One can conclude that Elohim is a reference to one being with the hint/allusion to other being(s) within the Godhead.
B. Reference to the Spirit of God (Genesis 1:2).
Genesis 1:2 has a reference to the “wind” or “Spirit” of God. This is the first reference to the “wind” or “Spirit” of God. The Hebrew word, ruah, can mean an impersonal force or a person. Context will determine the meaning of the word.
As one reads Genesis 6:3, the text says, “Then the LORD said, “My Spirit will not contend with man forever, for he is mortal, his days will be hundred and twenty years” (NIV).
The statement of my spirit will not contend with man forever would reflect that the “ruah” is more than an impersonal force. An impersonal force does not contend with man. A wind is not affect by man nor man is affected by a wind unless one interprets it as a strong gale force. The limitation of the life span of man would infer that the “ruah” more than an impersonal force.
Again in Exodus 31:3, the text says, “2 “See, I have chosen Bezalel son of Uri, the son of Hur, of the tribe of Judah, 3 and I have filled him with the Spirit of God, with wisdom, with understanding, with knowledge and with all kinds of skills— 4 to make artistic designs for work in gold, silver and bronze, 5 to cut and set stones, to work in wood, and to engage in all kinds of crafts” (NIV).
The statement that God will fill Bwzalel son of Uri with the “ruah” of God, with wisdom, with understanding, with knowledge and with all kinds of skills would imply not an impersonal force. Why would God fill a person with an impersonal force that can’t affect the work of Bezalel? Bezalel didn’t need an impersonal force but a being who will indwell him to enable him.
As one reads about Samson (Judges13:24–25, 14:6, 15:14, etc), Saul (I Sam. 16:14), David’s prayer (Ps. 51:11), Ezek. 37:13–14, Joel 2:28–29, Zech. 4:6, etc., the text would imply if not state categorically that the “ruah” is not an impersonal force in the above passages. Does the Old Testament make any reference to another person within the Godhead as the Spirit of God, the text states it.
C. Reference to the LORD God (Genesis 2:4–25).
The text cites LORD God or YHWH Elohim as the being who created the world. One can interpret that there is a contradiction between Genesis 1 and 2, another name for Elohim, or another person in the Godhead. Careful study of the text is required for one’s conviction.
As I read Genesis, there is the reference to three person in the Godhead. There is the reference to the LORD God and the Spirit of God. “Then the LORD said, “My Spirit will not contend with man forever…”. In the same chapter, Moses refers not to YHWH or the Spirit of God, but to Elohim. Verse 12 says this, “God saw how corrupt the earth had become for all the people on earth had corrupted their ways. So God said to Noah…” Is this a stylistic change or a reference to a plurality of being in the Godhead?
Exodus 20 says this, “And God (Elohim) spoke all these words: I am the LORD (YHWH) your God (Elohim), who brought you out of Egypt, out of the land of slavery. You shall have not other gods before me” (NIV).
There is only one God, but the implication is that there are two persons in this Godhead in reference in the above passage. There is Elohim who spoke the following words but he identifies himself as not as Elohim, but YHWH Elohim. Is this a clarification of the name of God or is a reference to two different beings in the Godhead? I leave the reader to make his/her own conclusion.
I didn’t cite the “us” in Genesis 2:26 and in Genesis 7:11 since that would be more of an interpretative answer of who is the “us”. I also did not cite the New Testament as John 1:1–3, Ephesians 1, Colossians 1, Hebrew 1, Philippians 2, Matthew 28:18–20, Acts 5:3, I Cor. 12:4–6, etc. for the question relates more so to the Old Testament. The study of the New Testament can’t be ignored as supplement and complementing the Old Testament.
Are there passages in the Old Testament that cites the plurality of the Godhead? I have cited two passages for one’s consideration: Genesis 1–2 and Genesis 6. The interpretation is left to the reader to come to one’s own conclusion. For myself, I believe in the plurality within the Godhead: Elohim, YHWH God, and the Spirit of God.
Happy studying the Word.
For more perspectives: