How do Trinitarians respond to syllogistic arguments against the divinity of Jesus? In a previous question in which I asked for evidence of early Christians denying the divinity of Jesus, a user posted an answer that, among other things, presents sixteen very interesting syllogistic arguments against the divinity of Jesus. The arguments are very simple and easy to read, so I thought that it would be a good idea to ask a single question introducing the sixteen arguments and let trinitarians respond to them (in a rational manner, of course). Are there any flaws in these arguments that should make us question their validity and/or soundness?
The sixteen arguments are listed below:
Argument #1

The Father is the only true God (John 17:1,3)
Jesus is not the Father (John 17:1,3)
Therefore, Jesus is not the true God

Argument #2

There is no God besides the Father (Isa. 64:8,4)
Jesus is not the Father (borrowed from previous argument, and generally accepted)
Therefore, Jesus is not God

Argument #3

Man is not God (Ezek. 28:2)
Jesus is man (John 8:40)
Therefore, Jesus is not God

Argument #4

God is spirit (John 4:24)
Jesus is not a spirit (Luke 24:39)
Therefore, Jesus is not God

Argument #5

God never wearies (Isa. 40:28)
Jesus was weary (John 4:6)
Therefore, Jesus is not God

Argument #6

God never sleeps (Ps. 121:3-4)
Jesus slept (Matt. 8:24)
Therefore, Jesus is not God

Argument #7

God never dies (I Tim. 1:17)
Jesus died (Mark 15:37)
Therefore, Jesus is not God

Argument #8

God knows everything (I John 3:20)
Jesus does not know everything (Mark 13:26, 32)
Therefore, Jesus is not God

Argument #9

God would not acknowledge another as God (Isa. 46:9)
Jesus acknowledges the Father as God (John 20:17)
Therefore, Jesus is not God

Argument #10

God has natural (inherent) authority (Job 34:13)
Jesus has acquired authority (Matt. 28:18)
Therefore, Jesus is not God

Argument #11

God has natural holiness (Lev. 19:2)
Jesus has acquired holiness (John 10:36)
Therefore, Jesus is not God

Argument #12

God has natural lordship (Ps. 100:3)
Jesus has acquired lordship (Acts 2:36)
Therefore, Jesus is not God

Argument #13

God has natural power (Gen. 17:1)
Jesus has acquired power (Acts 10:38)
Therefore, Jesus is not God

Argument #14

God has natural judgeship (Gen. 18:25)
Jesus has acquired judgeship (Acts 10:42)
Therefore, Jesus is not God

Argument #15

God has natural saviorhood (Isa. 45:21)
Jesus has acquired saviorhood (Acts 5:31)
Therefore, Jesus is not God

Argument #16

God is OVER ALL (I Cor. 15:27-28)
Jesus is UNDER God (I Cor. 15:27-28)
Therefore, Jesus is not God
These are easy to answer, specifically because they depend on logical or linguistic fallacies.
Argument 1
&quot;The Father is the only true God&quot;
&quot;The only true&quot; simply modifies &quot;God,&quot; and as such, &quot;God&quot; and &quot;the only true&quot; are interchangable; &quot;You are the only true God&quot; and &quot;Only you are the true God&quot; are not synonymous.
To say the Father is God, or the Son is God, or the Holy Spirit is God does not contradict, but is rather predicted and required by the doctrine on the Trinity.
Argument 2
&quot;There is no God besides the Father&quot;
Isaiah does not say that only the Father is God, or that there is no God besides the Father, but that Yahweh is a father to Israel. Because Yahweh = God, this is consonant with the doctrine of the Trinity, according to which, obviously, the Father is God.
Argument 3
&quot;Man is not God&quot;
Even though I couldn't find the passage you were referring to, the doctrine of the Trinity does not teach that man is God, but that God became man (took a human nature for His Temple), and thus this can't be an objection to the doctrine — that which a doctrine would predict can't contradict the doctrine.
Argument 4
&quot;God is spirit&quot;
Yes, by definition, the uncreated God is spirit, not matter, but this doesn't mean that if God becomes incarnate, that He loses His spiritual nature, because He assumes a physical nature: the Incarnation is not a doctrine about God converting into flesh, but taking flesh for His Temple.
Argument 5-9
&quot;God doesn't do things humans do&quot;
If Jesus is the Son become flesh, then He can become weary, be ignorant, sleep etc. by definition. He can't be truly man, and not weary at once.
Jesus tells John, &quot;I am the First and the Last, who died, and behold I live forever and I have the keys of death and hell.&quot; (Revelation 1:17-18). If God can be born of woman, then God can die. Both things pertain to the human nature He took, not the divine nature He has always had.
Argument 9
&quot;God would not acknowledge another as God&quot;
If the Trinity is true, the Father can acknowledge that the Son or Spirit is God. As it is written: &quot;But to the Son [God the Father says]: Thy throne, O God, is for ever and ever: a sceptre of justice is the sceptre of thy kingdom. ... And [who also said to the Son]: Thou in the beginning, O Lord, didst found the earth: and the works of thy hands are the heavens. &quot; (Hebrews 1:8).
After all, if the Son is God, the Father can call Him such. If He is not, then we aren't speaking about the Trinity.
Argument 10
&quot;That which is given is not inherent&quot;
Because the Son has everything He has because of and from the Father (John 6:57; 16:15; 17:5), He can say, &quot;I have recieved,&quot; or &quot;I have heard,&quot; or &quot;I have been given.&quot; Because the Trinity predicts that everything the Son has He has fromt he Father who begat Him (to use the Scriptural anthropomorphism).
Argument 11
&quot;God is naturally holy&quot;
Not only can holy be meant in two ways (worthy of honor because of being holy, set apart, or simply the fact or quality of being set apart itself), but this objection is answered by the above answer.
Argument 12
&quot;God is naturally lord&quot;
This is true. But the Messiah, a human leader, is also a man, and also has an inherited human authority from His father David.
(The following arguments are just different ways of saying the same thing.)
Argument 16
&quot;God is over all; Jesus is under God&quot;
Even the trinitarian creeds say that Jesus is under God because He is man, and equal to God because He is God. These two are basic facts about the Trinity. Anyone who is man is inferior to God, and anyone who is God made man is both equal to God and inferior to God by definition.
Athanasian Creed (the Trinitarian Creed par excellence):

... Equal to the Father, as touching his Godhead; and inferior to the Father as touching his Manhood. ...

This would seem to be the most fundamental part of grasping the doctrine in the first place, and not an objection.