Genesis 1:26-27  ²⁶ And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.  ²⁷ So God created man in his own image, in the image of God created he him; male and female created he them.

Notice that after God said the phrases ‘Let us’, ‘our image’, and ‘our likeness’, the next verse says ‘his own image’, ‘he him’, and ‘he them’. The very next verse uses singular pronouns.

If Genesis 1:26 is referring to a plurality of persons sharing one image, why does Genesis 1:27 say ‘his own image’ instead of ‘their own image’?

If Genesis 1:26 is referring to persons then we have a contradiction in scripture because Isaiah 44:24 says the LORD created the heavens and the earth by Himself.

Isaiah 44:24  Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself;

Malachi 2:10 tells us there is one Creator.

Malachi 2:10  Have we not all one father? hath not one God created us?

The traditional Jewish interpretation is that God was speaking to angels (Bernard, p. 149). This does not mean that angels helped in creation. God could have been including the angels in the same way we include others when we speak. Many times I’ve said ‘let’s go buy…’ when I’m the only one that’s going spend money. I don’t mean that the person I’m talking to is going to help me pay for what I’m buying. I’m including the person I’m talking to in going alone for the ride, but I’m the one spending money. The other person is there for company. God could have been including them so they could offer their opinions. We see this take place in 1 Kings 22:19-22.

1 Kings 22:19-22  ¹⁹ And he said, Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left.  ²⁰ And the LORD said, Who shall persuade Ahab, that he may go up and fall at Ramothgilead? And one said on this manner, and another said on that manner.  ²¹ And there came forth a spirit, and stood before the LORD, and said, I will persuade him.  ²² And the LORD said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also: go forth, and do so.

The angels were there when God created the earth, so this is a perfectly reasonable explanation.

Job 38:4-7  ⁴ Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding.  ⁵ Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it?  ⁶ Whereupon are the foundations thereof fastened? or who laid the corner stone thereof;  ⁷ When the morning stars sang together, and all the sons of God shouted for joy?

Another explanation is that God was working after the council of His own will (Bernard, p. 149). Ephesians 1:11 says that God does this.

Ephesians 1:11  In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:

Most of us have said ‘let’s see’, meaning ‘let us see’. Basically we are thinking out loud to ourselves. There’s no reason that God can’t also speak this way.

Another explanation is the majestic plural (Bernard, p. 149). This is when a writer or speaker refers to himself in the plural. One example of this in scripture is Daniel 2:36. Daniel is speaking of himself in the plural.

Daniel 2:36  This is the dream; and we will tell the interpretation thereof before the king.

Another example is King Artaxerxes.

Ezra 4:18  The letter which ye sent unto us hath been plainly read before me.

Ezra 7:24  Also we certify you, that touching any of the priests and Levites, singers, porters, Nethinims, or ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom, upon them.

There is no reason to believe that God would not speak of Himself in majestic plural.

Another explanation is that God was speaking prophetically (Bernard, p. 149). Jesus was the lamb slain from the foundation of the world. In the mind and plan of God, Jesus had already been slain even though he had not even been born until Bethlehem.

1 Peter 1:19-20  ¹⁹ But with the precious blood of Christ, as of a lamb without blemish and without spot:  ²⁰ Who verily was foreordained before the foundation of the world, but was manifest in these last times for you,

Revelation 13:8  And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.

God calls things that are not as though they are.

Romans 4:17  (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.

God could have been speaking to the son through time prophetically (Bernard, p. 149). We do see in scripture that God speaks of the son prophetically, and God does call things as though they were already in existence. The complexities of God would allow Him to speak to the son in the same way that the son was slain from the foundation of the world. This is the same way that God made the worlds by the son even though Jesus wasn’t born until Bethlehem.

Hebrews 1:1-2  God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,  ² Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

God created the worlds with the son in mind because He knew that He would be manifest in the flesh as the son to become our sacrifice for sins.

Genesis 1:26 does not require or indicate a plurality of persons in the Godhead. If that were so, we would have a contradiction in scripture starting with the very next verse. All of the explanations we’ve looked at in this study can offer a scriptural explanation of the phrase ‘let us’. The other three verses, Genesis 3:22, 11:7 and Isaiah 6:8 can be answered with most of these explanations.

Most likely, the verses in Genesis are referring to angels.

Genesis 3:22  And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever:

Genesis 11:7  Go to, let us go down, and there confound their language, that they may not understand one another’s speech.

Isaiah is probably referring to the righteous.

Isaiah 6:8  Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

The doctrine of the trinity isn’t required to explain the four plural references in scripture. Letting scripture be our example, we have several explanations that are scripturally and doctrinally sound. These explanations do not contradict scripture in any way, and they further ground that truth that there is one God – just like several thousand scriptures proclaim.

References

Bernard, David K. (1983) Oneness of God, The.

            Hazelwood: Word Aflame Press

David K. Bernard The Oneness of God

Related posts:

1. Elohim
2. Logos
3. In the Name of the Father, and of the Son, and of the Holy Ghost

Genesis 1:1  In the beginning God (Elohim) created the heaven and the earth

The Hebrew word for God, Elohim is the plural form of Eloah and it is used in the Old Testament more than any other word for God. The plural ending –im has caused many to conclude that God is a plurality of persons, or even multiple deities (polytheism – belief in more than one God). In this study we will look at the word Elohim and see how it is used in scripture and see why it is plural.

How does the Hebrew language use plural words?

In the Hebrew language, there are many words that are plural but have a singular connotation. Here are a few examples (Graves, p. 28).

• Mayim – water
• Shamayim – heaven
• Panim – face
• Sarim – court official
• Milium – consecration
• Megurim – dwelling place
• Bethulim – virginity
• Tamim – honest, perfect
• Rachamim – compassion
• Tzaharaim – noon
• Orim – light, brightness
• Urim – enlightenment
• Mitsrayim – Egypt
• Yerushalayim – Jerusalem
• Bechurim – the age of youth
• Biuthim – terror, anguish
• Hathulim – mockery, derision
• Chanutim – the act of embalming
• Machelluyim – sickness
• Merukim – anointing, cleansing
• Tsammim – snare, perdition
• Shekulim – childlessness
• Shimurim – observance, celebration
• Teunim – toil, labor
• Shenhabim – ivory
• Geulim – release, redemption
• Chaim – life, refreshment
• Kippurim – expiation, atonement

All of these words have a singular meaning even though the word itself is plural. This is what is known as an intensive plural noun (Graves, p. 29). They have the plural ending even though they are singular.

Brown, Driver, and Briggs’ Hebrew and English Lexicon of the Old Testament explains that the plural form Elohim is plural intensive with singular force (Graves, p. 29).

Smith’s Bible Dictionary calls the plural ending a plural of majesty (Graves, p. 29). Smith further explains Elohim as the fullness of Divine strength, the sum of powers displayed by God (Graves, p. 29).

Jewish scholars see Elohim as a plural form used to denote plentitude of might (Graves, p. 29).

The plural word is used to show greatness, majesty, and multiple attributes of God (Bernard, p. 46).

Flanders and Cresson explain that plural usage in Hebrew has a function other than indicating plurality. They explain that the Hebrews used the plural form to indicate greatness or majesty (Bernard, p. 146).

The scriptures also use the word Elohim in reference to false gods, spirit beings, and rulers.

Judges 8:33  And it came to pass, as soon as Gideon was dead, that the children of Israel turned again, and went a whoring after Baalim, and made Baalberith their god.

Judges 11:24  Wilt not thou possess that which Chemosh thy god giveth thee to possess? So whomsoever the LORD our God shall drive out from before us, them will we possess.

Judges 16:23  Then the lords of the Philistines gathered them together for to offer a great sacrifice unto Dagon their god, and to rejoice: for they said, Our god hath delivered Samson our enemy into our hand. 

1 Samuel 28:13  And the king said unto her, Be not afraid: for what sawest thou? And the woman said unto Saul, I saw gods ascending out of the earth.

2 Kings 1:2-3  ² And Ahaziah fell down through a lattice in his upper chamber that was in Samaria, and was sick: and he sent messengers, and said unto them, Go, enquire of Baalzebub the god of Ekron whether I shall recover of this disease.  ³ But the angel of the LORD said to Elijah the Tishbite, Arise, go up to meet the messengers of the king of Samaria, and say unto them, Is it not because there is not a God in Israel, that ye go to enquire of Baalzebub the god of Ekron?

2 Kings 19:37  And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword: and they escaped into the land of Armenia. And Esarhaddon his son reigned in his stead.

Psalm 82:1-8  <A Psalm of Asaph.> God standeth in the congregation of the mighty; he judgeth among the gods.  ² How long will ye judge unjustly, and accept the persons of the wicked? Selah.  ³ Defend the poor and fatherless: do justice to the afflicted and needy.  ⁴ Deliver the poor and needy: rid them out of the hand of the wicked.  ⁵ They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course.  ⁶ I have said, Ye are gods; and all of you are children of the most High.  ⁷ But ye shall die like men, and fall like one of the princes.  ⁸ Arise, O God, judge the earth: for thou shalt inherit all nations.

When the scriptures show us a manifestation of God we always see God in singular.

Genesis 32:30  And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.

The golden calf made by Aaron was called elohim and it was clearly one single calf.

Exodus 32:1  And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.

Exodus 32:4  And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt.

Exodus 32:8  They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt.

Exodus 32:19-20  ¹⁹ And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount.  ²⁰ And he took the calf which they had made, and burnt it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it.

Exodus 32:23-24  ²³ For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.  ²⁴ And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf.

Jesus is also called Elohim.

Psalm 45:6  Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre.

Note: this verse is quoted in the New Testament in Hebrews 1:8, where Theos is used for God. Theos is singular. If God had meant to suggest a plurality of persons within the godhead by using a plural word in the Old Testament, He would have used a plural word in the New Testament. He would have used Theoi instead of Theos.

Hebrews 1:8  But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.

Zechariah 12:8-10  ⁸ In that day shall the LORD defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the LORD before them.  ⁹ And it shall come to pass in that day, that I will seek to destroy all the nations that come against Jerusalem.  ¹⁰ And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.

Zechariah 14:5  And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the LORD my God shall come, and all the saints with thee.

The root word of Elohim is El, which signifies strength, power, and might (Graves, p. 29). This is signified in the term ‘Mighty God’ (Graves, p. 29).

The plurality of Elohim shows the power and might of God. It does not intend to describe multiple personalities within God, or multiple Gods. We’ve seen in these scriptures that Elohim referred to God, false gods, and Jesus. If God had meant for us to understand a plurality of persons in the Godhead, or even more than one God, He would have shown us in the context. There is no doubt that the false gods called Elohim were singular beings. There is no doubt that Jesus is a singular being. There is no doubt that God is singular in His nature. The context shows God speaking in singular. Many times God uses singular pronouns to describe Himself.

Exodus 20:3  Thou shalt have no other gods before me.

Isaiah 43:10-11   ¹⁰ Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me.  ¹¹ I, even I, am the LORD; and beside me there is no saviour.

Isaiah 44:6  Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God.

Isaiah 44:8  ⁸ Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any.

Isaiah 44:24  Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself;

Isaiah 45:21-22   ²¹ Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the LORD? and there is no God else beside me; a just God and a Saviour; there is none beside me.  ²² Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.

Isaiah 46:9  Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me,

If God had intended for the word Elohim to describe a plurality other than His attributes and power, the context would have shown us this plurality. Instead we see from scripture that God is so mighty, so powerful, and so majestic, that a language that uses plural words to describe these attributes in plural must also use a plural word to describe the most powerful being that the universe will ever know. Elohim is plural because God is Almighty.

References

Bernard, David K. (1983) Oneness of God, The.

            Hazelwood: Word Aflame Press

Graves, R. Brent (2000). The God of two Testaments

            Hazelwood: Word Aflame Press

David K. Bernard The Oneness of God  

Robert Brent Graves The God of Two Testaments

Related posts:

1. Let Us Make Man
2. Logos
3. All the Fullness