Praised be {Jehovah} the God and Father of our Lord Jesus Christ, (1 Peter 1:3)   Raising his eyes to heaven, Jesus spoke these things, and he said: “Father, the hour has come. Glorify your son so that your son may glorify you, (John 17:1)  This means everlasting life, their coming to know YOU, the only true God, and the one whom you sent, Jesus Christ. (John 17:3)  I have made your name manifest to the men whom you gave me out of the world. They were yours, and you gave them to me, and they have observed your word. (John 17:6)  I have given them the glory that you have given me, in order that they may be one just as we are one. (John 17:22)  Righteous Father, the world has, indeed, not come to know you, but I know you, and these have come to know that You Sent Me.  I have made your name known to them and will make it known, so that the love with which you loved me may be in them and I in union with them.” (John 17:25-26)

You must pray, then, this way: “Our Father in the heavens, let your name be sanctified.  Let your Kingdom come. Let your will take place, as in heaven, also on earth.” (Matthew 6:9-10)  Go in through the narrow gate, because broad is the gate and spacious is the road leading off into destruction, and many are going in through it;  whereas narrow is the gate and cramped the road leading off into life, and few are finding it. (Matthew 7:13-14) Concerning that day or the hour nobody knows, neither the angels in heaven nor the Son, but the Father. (Mark 13:32)  For there is one God, and one mediator between God and men, a man, Christ Jesus, (1 Timothy 2:5)  Jesus said to him: “I am the way and the truth and the life. No one comes to the Father except through me.” (John 14:6)  No man can come to me unless the Father, who sent me, draws him,and I will resurrect him on the last day. (John 6:44)

It is written in the Prophets: ‘They will all be taught by Jehovah.’ Everyone who has listened to the Father and has learned comes to me.   Not that any man has seen the Father, except the one who is from God; this one has seen the Father.  Most truly I say to you, whoever believes has everlasting life. (John 6:45-47)

“That men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth.” (Psalms 83:18)

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The Bible states in 1 Corinthians 15:45 “the first man Adam was made a living soul,” and, in the genealogy of Christ, It refers to Adam as the son of God (Luke 3:38). These statements show that Adam was the first man, but was Eve the first woman? In the garden, Adam was the only human living (Gen. 2:18), so God chose to create a help meet for him (Gen. 2:18). While Adam slept, God formed a woman from one of Adam’s ribs (Gen 2:22). Adam called his wife Woman “because she was taken out of Man” (Gen. 2:23).

We have seen that Adam and Eve were the first man and woman, but were there more people in the garden? Since Adam had been alone and Eve became “the mother of all living” (Gen. 3:20), we can conclude that there were no other people in the garden from whom we might have descended. Furthermore, God implies all women are the daughters of Eve (1 Timothy 2:9-15) and that all people descended from Adam (1 Cor. 15:22, 2 Chr. 25:4 ). We are all “of one blood” (Acts 17:26).  

Did God use evolution to create man? Man could not be formed by evolution because evolution uses death. In Romans 5:12 and 1 Corinthians 15:22, God clearly states that death came through sin, and sin came through man. Additionally, mutations would not provide a good vehicle for evolution since they tend to be harmful, not beneficial (e.g. cancer, protein dysfunctionality, etc.). Even the time period of creation does not allow for evolution: “And the evening and the morning were the sixth day” (Gen. 1:31).

“Why is all this important?” you might ask. Here are several reasons. First, special creation shows that God is a good Creator. He did not use death and suffering when He formed man. Instead, God breathed the breath of life into him. (He even got Adam in on the action when He took Adam’s rib!) God’s creation was surely very good! Second, we see that all men have the image of God. If we were to suppose that some humans were not created in the image of God (as Adam’s descendants), we might not treat them according to the Golden Rule. Sadly, we have seen humans stripped of their dignity in our past. Third, the Bible does not appear to contradict itself when Adam is referred to as a real man. The doctrine of inerrancy is thus bolstered in our minds. Last, all men have the opportunity to accept Christ (2 Pet. 3:9, Jn. 3:16, Tit. 2:11, 1 Cor. 15:22).  

"For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved" (Rom. 10:12-13). 

Prof. Elizabeth Groves on the Importance of Biblical Languages Pt. 1 (Westminster Video Library)

Prof. Elizabeth Groves on the Importance of Biblical Languages Pt. 2 (Westminster Video Library)

I. Elect National Israel. Promises are literal, earthy, conditional, and temporal. Membership based on Circumcision and community.

A. Phased out when Christ abolished circumcision on the cross.

II. Elect spiritual Israel existed within national Israel. Promises are forever. Heavenly, based on the new birth through faith. Symbolized by the literal promises.

A. Continues forever as spiritual Israel under Christ, into whom God grafts believing Gentiles and Jews (for the fathers' sakes).

Verse 1: "YHWH appeared to him." This is clearly the introduction to the event that is just about to happen. Appear = Hebrew gâlâh, in the LEB translated as see, look, appear, show, examine. This word is almost only used as visual perception of a physical thing or being, or of God. Very few times it is used figuratively.
Verse 2: "Three men were standing near him." Man = Hebrew ʾîš, in the LEB translated as man or person, and on spot checking referring to a human being in the majority of all cases.

There is at least one example where ʾîš unequivocally refers to God. Genesis 32:25. In Genesis 32:30 Jacob calls the person God (Elohim), not knowing his personal name at that time.

"He bowed down to the ground". Bow = Hebrew ḥā·wā. The LEB translates as bow down or worship. It is unclear whether Abraham worshipped the three visitors.

Verse 3: "My Lord" = Hebrew ʾǎḏō·nāy refers to God or to a human lord. Since we know that YHWH appeared visually, physically to Abraham, Adonay in this case means God, not a human lord.

Verse 8: "And he was standing by them under the tree while they ate." This is setting the scene of the upcoming conversation.
Verse 9: "And they said to him" all three of them.
"And he said" Abraham replies.
Verse 10: "And he said" one of the three visitors replies.
Interlude: Sarah laughs at the reply.
Verse 13: "Then YHWH said to Abraham".

At this point, I could continue through the second conversation between Abraham and YHWH about the destruction of Sodom and Gomorrah, but really there can be no more doubt here that either one of the three visitors is YHWH, or all three of the visitors are YHWH. "They", "He" and "YHWH" are used interchangeably in this passage.

If one of them is YHWH, then that proves that He can become a physical human, able to eat bread and beef.
If all three of them are YHWH, then this additionally proves the Trinity.

Some interesting trivia I've noted on the side:

• Just like Adam, Moses and Jacob, Abraham and Sarah were allowed to see God face to face and live.
• YHWH reveals his personal name to Abraham. I wonder how it could have been forgotten by the people by the time of Moses.

I find myself in largely in agreement with Joel M. Hoffman's statement on Zechariah 12:10. I think textually it is somewhat ambiguous as it could read at least three different ways. And, this ambiguity is reflected in the variety of renderings found in translations like the JPS Tanakh (1985), The Art Scroll Stone Tanach, KJV 1611, NIV, and Catholic New Jerusalem Bible. One, may wonder why? One may also ask which one is correct if any? Here are but a few comments, educated observations, and opinions on the verse:

12:10.a. אלי “unto me” is often emended to אליו “unto him.” S. R. Driver said that about fifty mss support אליו “unto him” (Driver 266). The context supports אליו. The fifth word in MT beyond this one is עליו “upon him.” John 19:37 and Rev 1:7 read “upon him whom they pierced.” However, Yahweh may be the speaker and may be saying that the people had pierced him metaphorically by their rebellion and ingratitude, or they pierced him when they attacked his representative (perhaps some unidentified martyr).

Smith, Ralph L. Micah–Malachi. Vol. 32. Dallas: Word, Incorporated, 1998. Print. Word Biblical Commentary.

12:10 אֵלַ֖י All the vrss. confirm the 1 sg. sfx. of M. T’s modification of the prep. is consequent on its reverential paraphrase of the verb.אֵ֣ת אֲשֶׁר־ _The variety of the variants illustrates the difficulty felt in translating _the passage, but also precludes evidence for any single alternative Vorlage.דָּקָ֑רוּ On T see Gordon, Hebrew Bible, 347–56.

Gelston, Anthony. The twelve prophets Fascicle 5. Biblia Hebraica Quinta commentary. Deutsche Bibelgesellschaft, Stuttgart, 2010. Electronic Accordance Bible Software.

Notes for 12:10
14 tn Or “dynasty”; Heb “house.”
15 tc Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, many MSS read אַלֵי אֵת אֲשֶׁר (’ale ’et ’asher, “to the one whom,” a reading followed by NAB, NRSV) rather than the MT’s אֵלַי אֵת אֲשֶׁר (’ela ’et ’asher, “to me whom”). The reasons for such alternatives, however, are clear—they are motivated by scribes who found such statements theologically objectionable—and they should be rejected in favor of the more difficult reading (lectio difficilior) of the MT.tn Or “on me.”
16 tn The Hebrew term בְּכוֹר (békhor, “firstborn”), translated usually in the LXX by πρωτότοκος (prōtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT).

Biblical Studies Press. The NET Bible First Edition Notes. Biblical Studies Press, 2006. Print.

Biblical studies is the academic application of a set of diverse disciplines to the study of the Hebrew and Christian scriptures, the Bible. For its theory and methods, the field draws on disciplines ranging from archaeology, ancient history, cultural backgrounds, textual criticism, literary criticism, historical backgrounds, philology, and social science.

https://en.wikipedia.org/wiki/Biblical_studies

“Biblical studies” is primarily concerned with the foundational, base-level “meaning” of passages or sections of the biblical texts (known as “exegesis”), as well as the developments and circumstances regarding Judaism and early Christianity.

https://popscholarblog.wordpress.com/2016/07/25/what-is-the-difference-between-theology-and-biblical-studies/

Biblical studies focuses on the canonical books of the Bible both within their historical and cultural worlds and in relation to their reception within the Christian and Jewish traditions.

https://www.bc.edu/bc-web/schools/mcas/departments/theology/research/biblical-studies.html