16 jer Otac si naš! Abraham nas ne poznaje i ne spominje nas se Izrael; Jahve, ti si naš Otac, Otkupitelj naš - ime ti je oduvijek.
כִּי אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ אַתָּה יְהֹוָה אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ
Ki atah avinu, ki avraham lo jedanu, vejizrael lo jakiranu atah Jehovah avinu, goalenu meovlam šemeha.
Isaiah 63:16 – You Are Our Father
For you are our Father, though Abraham doesn’t know us, and Israel does not acknowledge us: you, Yahweh, are our Father; our Redeemer from everlasting is your name. — Isaiah 63:16, World English.
Some trinitarians present this scripture with the thought that Yahweh is being called “Father” in this verse as the alleged first person of the alleged trinune God. Thus the scripture is often listed as a reference to the trinity in the Old Testament. This application requires the trinitarian to imagine and assume that “Yahweh” — the God of Israel — in the surrounding verses is not speaking of all of three alleged persons of their alleged triune God, but only one person of their alleged triune God, that is their alleged first person of the triune God.
Some however, apply the redemption being spoken of to Jesus, as Jesus is spoken of as the savior, the redeemer of the world, in the New Testament. This application would assume that Father refers to the assumed first person of the assumed triune God, while “redeemer” applies to the assumed second person of the assumed triune God. In actuality, what is written does no split redeemer from father, since it plainly refers to the father of Israel as the redeemer of Israel.
In context Yahweh is being spoken of as the Father of Israel because he delivered them from Egypt and brought them forth as a nation; this is what is spoken of in the context. Yahweh is not being spoken of as in the New Testament terminology in reference to being the Father of Jesus, and the Father of the sons of God, the new creation. The nation of Israel, although it could be said to a new creation as far as being a new nation is concerned, was not a new creation as respects having been created separate from the present sun of vanity and its crooked, bondage of corruption. (Ecclesiastes 1:2,9,13-15; 7:13; Romans 8:1,14,15,20-22; 2 Corinthians 5:17; Philippians 2:15)
It is only as a nation that Yahweh was a figuratively a father — a life-giver — to Israel, having delivered them, figuratively begotten them, bring them forth from bondage to Egypt.
From the setting as described in context, it becomes apparent that “father” as used here is not even used in the same sense as it is usually used in the New Testament of the God of Abraham, Isaac and Jacob; much less is it being used as the first person of a triune God that is no where presented in the Bible at all. However, this does not negate any antitypical application as applied to the new creation. Nevertheless, even if were being used in the same sense, it would still offer nothing related a trinity in the Old Testament; the idea of trinity, as in all the so-called “trinitarian” proof texts, has to be imagined beyond what is written, assutmed, added to, and read into what is actually stated.