yours in Christ Jesus, [or "which was also in Christ Jesus",] who, though he was in the form of God, did not count equality with God a thing to be grasped" (ESV). The word translated in the English Standard Version as "a thing to be grasped" is ἁρπαγμόν. Other translations of the word are indicated in the Holman Christian Standard Bible: "Make your own attitude that of Christ Jesus, who, existing in the form of God, did not consider equality with God as something to be used for His own advantage" [or "to be grasped", or "to be held on to"]. The King James Version has: "Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God." Nontrinitarians make the argument that the passage is simply saying that Christ did not consider equality with God something graspable, and that better English translations make it clearer. Another point is that the original Greek had no definite article for "form of God", which would mean "a form of divinity", and also that the term "morphe" for "form" in Koine Greek would simply mean a general external quality or station, but not necessarily the absolute thing itself, and therefore they argue that the passage does not explicitly teach either co-equality, co-eternity, or consubstantiality. Hebrews 9:14 — "How much more will the Blood of Christ, who through an eternal Spirit, offered himself without blemish to God, cleanse our consciences from dead works, that we may render sacred service to the living God?" Most nontrinitarians agree that the Holy Spirit had no beginning, but believe it is not an actual person. Nontrinitarians contend that it is obvious that God the Father in the passage is the One who is ultimately reached, and therefore is greater than the other two entities, and that a "co-equal trinity" is not explicitly taught in the passage, but only inferred. Terminology "The term 'Trinity' is not in the Bible", and some nontrinitarians use this as an argument to state that the doctrine of the Trinity relies on non-biblical terminology, and that the number three is never clearly associated with God necessarily, other than within the Comma Johanneum which is of spurious or disputed authenticity. They argue that the only number clearly unambiguously ascribed to God in the Bible is one, and that the