Oh yes. But I say not in a way that they can be "proved" by Scripture except in a manner analogous to the proving of Newton's laws by observation.
The concept of Jehovah as a Trinue being was not the novelty first understood in the centuries after Christ's ascension. From the interesting link http://www.layevangelism.com/qreference/chapter10e.htm:
The teaching of the Trinity is Found in Jewish Targums (O.T. in Armaic) and commentaries such as the Zohar. These Jewish sages taught that God appears in the form of three persons of the Godhead, three manifestations or three emanations.45/93-94
This fact indicates that the Jews rejection of Christianity up until the second century was not because of the teaching of the Trinity. They understood that the Messiah would be the Son of God. That is why so many Jews did accept him. It was not until the rebellion against Rome in AD 135 that this changed. During the three years of battle for Jewish independence led by the general Simeon Bar Kochba, many of his followers (including the famous Rabbi Akiba) declared that Bar Kochba was Israel’s true messiah.45/93-94 This forced Jewish Christians to withdraw from the Jewish forces fighting against Rome since they could only follow and give allegiance to the true Messiah: Jesus. Jewish Christians who took this stand were considered treasonous and therefore no longer welcome in the synagogues. This division between Jews and Christians has lasted for 2,000 years.
Jewish Targums, read in the synagogues, gave an understanding of the triune nature of God. God was taught as "Three in One" by Rabbis Simon ben Jochai and Eliezer.
The Zohar is a book that was written by Rabbi Simon ben Jochai and his son Rabbi Eliezer in the years following the Roman army’s destruction of the Temple in Jerusalem in A. D. 70.
In the Zohar the following statements about God are made: "How can they (the three) be One? Are they verily One, because we call them One?" "How Three can be One, can only be known through the revelation of the Holy Spirit."46/43/verse 22 Rabbi Simeon ben Jochai instructed his son as follows: "Come and see the mystery of the word hw:hoyÒ, Yehovah: there are three steps, each existing by itself; nevertheless they are One, and so united that one cannot be separated from the other."47/65 He later indicated in another passage that these three steps as revealed in Elohim !yhiloa> (God) are three substantive beings or three divine persons united in one.
In another book written by Rabbi Simeon, known as The Propositions of the Zohar, records the mystery of the Shechinah glory of God in these words.
"... the exalted Shechinah comprehends the Three highest Sephiroth; of Him (God) it is said, (Ps. 62:11), "God hath spoken once; twice have I heard this." Once and twice means the Three exalted Sephiroth, of whom it is said: Once, once, and once; that is, Three united in One. This is the mystery."471/113
Another extraordinary reference to the Trinity is found in the Zohar:
"Here is the secret of two names combined which are completed by a third and become one again. ‘And God said Let us make Man.’ It is written, ‘The secret of the Lord is to them that fear him’ (Psalm 25:14). That most reverend Elder opened an exposition of this verse by saying ‘Simeon Simeon, who is it that said: "Let us make man?" Who is this Elohim?’ With these words the most reverend Elder vanished before anyone saw him ... Truly now is the time to expound this mystery, because certainly there is here a mystery which hitherto it was not permitted to divulge, but now we perceive that permission is given.’ He then proceeded: ‘We must picture a king who wanted several buildings to be erected, and who had an architect in his service who did nothing save with his consent. The king is the supernal wisdom above, the Central Column being the king below: Elohim is the architect above ... and Elohim is also the architect below, being as such the Divine Presence (Shekinah) of the lower world.’