Okay, here is my response, however since you jumped all over the place with your response I am merging a couple of your points.
Here is my response to your items 1, 2, and 3.
I have studied John's prologue in the context of the OT prophecies, which is one reason I now reject the Trinity. The Trinity is a doctrine that was not even developed until about the 2nd century A.D. Therefore your suggestions presupposes that God is three distinct egos in the one God, which cannot be established in the OT. This Reaper is known as circular reasoning, you know you start with a conclusion and you then interpret the available date to support your presupposed conclusion. Have your tried being a Berean, you know those who Paul praised for searching the Scriptures daily to see if what he taught was true? Can you establish the Trinity in the OT since the Bereans did not have the NT to interpret to conclude that God is a triune God?
I am fully aware of the fact that Scriptures tells us that God, the Father, the Holy Spirit, and the Son all possess personal attributes and why should that be proof of the Trinity? After all the Son is a human being and the Holy Spirit is another title for God, the Father. The fact the Holy Spirit and the Father are referred to as "He" simply reflects that God is portrayed in Scriptures as a Father to the Jews as well as our Father.
As to your attempt to show that "kai" can also be translated "even" this is nothing more than arguing with how "kai" is used in the vast majority of Scriptures. In other words you want to strive over words, which is not unexpected since that is how the Trinity is found in the OT by redefining "echad" and appealing to the fact "elohiym" is the plural form of "el". However, "elohiym" is not always translated as gods, messengers, and etc. There are many Scriptures where "elohiym" is translated god. However, lets stick with “kai”, which is used 9249 times in the NT.
Now, are you going to come up with a new translation so you can change "and" to "even"?
2 Peter 1:1 Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through
the righteousness of God and our Saviour Jesus Christ: KJV
2 Peter 1:1
1:1 Simon Peter, a bond-servant and apostle of Jesus Christ, to those who have received a faith of the same kind as ours, by the righteousness of our God and Savior, Jesus Christ: NAS
Koine Greek does not have any punctuation so which of the above is correct? Is God and our Savior two "persons" or one "person"? Based on the overwhelming evidence found in the NT Peter is not saying Jesus is both God and Savior and to interpret this to mean Jesus is both God and Savior is to show that Peter contradicts himself. The same applies to Titus 2:13. If Paul is writing that Jesus is both God and Savior then Paul is contradicting himself since it is Paul who tells us the man Jesus is the only mediator between God and man.
Origen’s thinking emphasizes the essential oneness of God the Father, in keeping with the apostolic church’s traditional Rule of Faith and emerging body of doctrine. Origen also sets forth essential ideas about the Son and the Holy Spirit, insisting they are fully divine and coeternal with the Father but not to be confused with the Father. The Father is creator and governor of all, but rational creatures manifest the work of the Son, the divine Logos; and the Holy Spirit is working in all rational creatures that are sanctified. Origen’s concept of the Holy Spirit is more fully developed than that of Clement. His understanding of the interrelationship among Spirit, Word, and Father was essential in the church’s expression of its teaching on the Trinity a century later.
http://gbgm-umc.org/umw/bible/alexandria.stm
Origen (A.D. 184-254), one of the most famous "Church fathers," was instrumental in editing manuscripts upon which the NIV, and all modern versions, are based. He tells us that he would not hand down Christian teachings, pure and unmixed, but rather clothed with the precepts of pagan philosophy. Adam Clarke says Origen was the first "Christian" teacher of purgatory. A pupil of the Gnostic star worshipper Clement of Alexandria, Origin lightly esteemed the Bible's historical basis. "The Scriptures," Origen maintained, "
are of little use to those who understand them as they are written." Origen greatly influenced Eusebius (260-340), who produced fifty copies of a Latin version, at the behest of Emperor Constantine. Although Constantine is remembered for establishing Sunday worship and the Catholic Church as the state religion, his action in choosing Eusebius' rendition of Origen's Bible was perhaps more important. Modern versions are based on the Vaticanus Manuscript (Codex B), and the Sinaiticus Manuscript (Codex Aleph), which are of the Eusebio-Origen type. Many authorities believe they were actually two of the fifty Constantine Bibles.
http://www.biblestudy.org/basicart/batbible.html
Can we take God at His word or are we to take the word of Greeks who were so influenced by Greek philosophy including Gnosticism they perverted God's truth by tampering with God's word?
Your point 4
Your explanation of 1 Corinthians 8 begs the question of what Paul meant when he wrote "yet for us there is but one God, the Father, from whom are all things, and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him". So lets put vs. 6 in context:
1 Corinthians 8:1-6
8:1 Now concerning things sacrificed to idols, we know that we all have knowledge. Knowledge makes arrogant, but love edifies. 2 If anyone supposes that he knows anything, he has not yet known as he ought to know; 3 but if anyone loves God, he is known by Him. 4 Therefore concerning the eating of things sacrificed to idols, we know that there is no such thing as an idol in the world, and that there is no God but one. 5 For even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords, 6 yet for us there is but one God, the Father, from whom are all things, and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him. NAS
Paul acknowledges there are many gods and many lords but for "us" (who are the us?) there is but
one God, the Father and
one Lord, Jesus Christ. Don't you find it odd that Paul did not write but for us there is but three Gods? After all the Trinity presupposes God, the Father and God, the Son, and God, the Holy Spirit. No matter how you try to gloss over this the basic math tells you that 1+1+1=3 not 1.
Your point 5.
What is my point in quoting God's word that tells us that God is not a man or the Son of Man? I find this question odd since the foundation of Christianity is the apostles and the prophets, not manmade doctrines. The Trinity would have us believe that Moses is wrong when he wrote Numbers 23:19.
Your point 6.
As to the number of times Son of Man is used you are correct. As to why this is important, because Jesus emphasized His relationship with men more than His relationship to His Father in His teachings. The only book where Jesus refers to Himself as the Son of God is in John’s Gospel. Jesus affirms He is the Son of God, but He overemphasizes that He is the Son of Man, which takes us back into the OT and the prophecies that concern a man, not God being God’s anointed King, Servant, and Messiah.
You use the term “unitarian” like it is an insult. The fact is the Jews are “unitarians” and always have been. My theological view is there is but one God, the Father, which is “Unitarian” but not “oneness” in the sense used by the United Pentecostal Church. I accept the Bible as the inerrant and infallible word of God that can be understood literally without interpreting words to establish doctrines that cannot be supported by “every word that proceeds from the mouth of God”.
Hebrews 4:12-13
12
For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. 13 And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do. NAS
NT:3056
logos, logou, ho
a collecting, collection
I. As respects speech:
1. a word which, uttered by the living voice, embodies a conception or idea; Hebrews 12:19
2. what someone has said; a saying;
a. universally: Matthew 19:22
b. of the sayings of God
<START GREEK>a<END GREEK>. equivalent to decree, mandate, order: Romans 9:28
<START GREEK>b<END GREEK>. of the moral precepts given by God in the O.T.: Mark 7:13
<START GREEK>g<END GREEK>. equivalent to promise: Hebrews 4:2
<START GREEK>d<END GREEK>. through prayer in which the language of the O.T. is employed: 1 Timothy 4:5
<START GREEK>e<END GREEK>. an oracle or utterance by which God discloses, to the prophets or through the prophets, future events: Revelation 1:2,9
c. what is declared, a thought, declaration, aphorism Matthew 19:11
3. discourse
a. the act of speaking, speech: Acts 14:12
b. equivalent to the faculty of speech: Ephesians 6:19
c. a kind (or style) of speaking: 1 Corinthians 1:5
d. continuous speaking, discourse, Luke 4:32,36
e. instruction: Colossians 4:3
4. in an objective sense, what is communicated by instruction, doctrine: universally, Acts 18:15
5. anything reported in speech; a narration, narrative: of a written narrative, a continuous account of things done, Acts 1:1
6. a matter under discussion, a thing spoken of, an affair: Matthew 21:24
7. thing spoken of or talked about; event; deed Mark 1:45
II. Its use as respects the mind, alone,
1. reason, the mental faculty of thinking, meditating, reasoning, calculating, Hebrews 4:12
2. account, i. e. regard, consideration: Acts 20:24
3. account, i. e. reckoning, score: Philippians 4:15
4. account, i. e. answer or explanation in reference to judgment: Romans 14:12
5. relation: Hebrews 4:13
6. reason, cause, ground: Acts 10:29
III. the essential Word of God, i. e., the personal (hypostatic) wisdom and power in union with God, John 1:1,14
(from Thayer's Greek Lexicon, Electronic Database. Copyright (c) 2000 by Biblesoft)
Definition III is a Greek philosophical interpretation of God’s truth. God created the universe by His word, which became flesh and dwelt among us. God as the Holy Spirit indwelled His only begotten Son who He appointed His heir and exalted Him as both Prince and Savior so that we can be saved by God’s grace through faith in Jesus Christ, God’s appointed Messiah and Savior of mankind. In the NAS “logos” is used to refer to the Lord 6 times in the NT, 4 times in John’s prologue, once in 1 John, and once in Revelation. In the KJ the count increases by 1 since it includes the spurious 1 John 5:7.