In Genesis 1:26 and 3:22, why does God refer to Himself in the plural?

In Genesis 1:26 “Then God said, ‘Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the land, and over all the animals that move along the ground,'”

“And the LORD God said, ‘The man has now become like one of us,'” Genesis 3:22 says. There are other passages in the Old Testament where God refers to Himself in the plural. It’s also worth noting that Elohim, one of God’s principal titles in the Old Testament (appearing over 2,500 times), is plural.

Some have used these scriptures to argue that there are several Gods. However, we can rule out polytheism (belief in multiple gods) because it contradicts numerous other Scriptures that claim God is one and there is only one God. In Isaiah 45, God says three times, “I am the LORD, and there is none else; there is no God save Me” (Vv. 5, 6, 18).

Another possible interpretation for God’s use of the plural for Himself is that God was including the angels in his statement. When God said “us” and “our,” he was referring to the entire celestial host, including himself. The Bible, on the other hand, makes no mention of angels having the same “image” or “likeness” as God (see Genesis 1:26). That description is limited to mankind.

Because the Bible, particularly the New Testament, depicts God as a Trinity (three individuals but only one God), Genesis 1:26 and 3:22 can only illustrate a debate inside the Trinity. God the Father is having a “conversation” with God the Son and God the Holy Spirit. The Old Testament refers to God’s plurality, but the New Testament confirms this plurality through Trinity doctrine. We don’t entirely understand how this works, but God has given us enough proof to know that He exists in three Persons: Father, Son, and Holy Spirit.

Delving Deeper: Linguistic, Historical, and Theological Nuances

While the Trinitarian and angelic consultation theories are primary lenses for viewing the “us” in Genesis, a richer understanding emerges when we examine the linguistic and cultural context of the ancient text. The Hebrew word Elohim, a plural form used for the singular God of Israel, is a profound starting point. This “plural of majesty” or “plural of intensity” was not unique to Israel. Ancient Near Eastern cultures sometimes used plural forms for singular deities to denote supreme power, fullness, or honor—a grammatical concept known as the “royal we.” However, in Israel’s strictly monotheistic faith, Elohim took on a unique depth, hinting at a complexity within the divine unity that surrounding polytheisms could not explain.

Avoiding Common Interpretational Pitfalls

When grappling with these passages, readers often make a few key mistakes. First is isolating the verses from the broader narrative. Genesis 1:26-27 must be read together: verse 26 contains the plural “let us make,” while verse 27 states singularly, “So God created man in his own image.” The text itself immediately oscillates between plurality and singularity, forcing the reader to hold both concepts in tension. A second common error is importing a fully developed New Testament Trinity directly into the Genesis text. While Christian theology sees a foreshadowing, it is more accurate to say the Old Testament allows for and hints at divine plurality within unity, which the New Testament later clarifies with the revelation of Jesus Christ and the Holy Spirit. Finally, dismissing the angelic theory too hastily can be unwise. While angels are not made in God’s image, some Jewish interpretation sees them as a heavenly court witnessing and affirming God’s creative decree (see Job 38:7), making the “us” a deliberative address to His celestial council, even if they are not co-creators.

Expert Insights on the Theological Trajectory

Biblical scholars often point out that the mystery of Genesis 1:26 sets a trajectory that the rest of Scripture follows. Dr. Michael Heiser, a scholar of the ancient Semitic world, emphasized the concept of the “Divine Council.” In this view, God, the supreme Elohim, speaks among the lesser elohim (heavenly beings, angels) in His court. This does not mean He needs their help, but it reveals His governance style and the cosmic significance of humanity’s creation. Another perspective, from systematic theologians like Dr. John Frame, suggests the plural language is proleptic—it anticipates the future revelation of the Trinity. God, existing eternally as Father, Son, and Spirit, speaks from that eternal reality into time, using language that will only find its full explanation centuries later. This view respects the progressive nature of biblical revelation.

Practical Implications for Readers Today

What does this complex grammatical and theological issue mean for a modern reader? First, it invites humility before mystery. If the nature of God were simple enough for our minds to fully comprehend, He would not be God. Wrestling with these texts teaches us to be comfortable with divine paradox. Second, it elevates the doctrine of humanity’s image-bearing. If the “us” points to a relational Godhead, then being made in that “image” profoundly underscores that humans are made for relationship—with God and with one another. Our inherent social and relational nature finds its origin in a relational Creator. Finally, it provides a hermeneutical tip for all Bible study: pay close attention to the tension in the text. Where the Bible seems to present a paradox (one God speaking as “us”), do not rush to smooth it out. Sit with the tension, for it is often in those places that the deepest truths are revealed.

Intriguing Connections in the Wider Scripture

The plural language does not exist in a vacuum. Several other Old Testament passages create a fascinating mosaic:

• The Three Visitors (Genesis 18): Yahweh appears to Abraham as three men, yet Abraham addresses them as one (“My Lord”). The narrative fluidly switches between singular and plural references to the visitors.
• The “Angel of the Lord”: This mysterious figure often speaks as God Himself (e.g., Exodus 3:2-6) and is distinct from God, yet bears His name and authority, suggesting a manifestation of God within the Godhead.
• Prophetic Visions (Isaiah 6): When Isaiah hears the seraphim cry, “Holy, holy, holy is the Lord of hosts,” the triple holiness has long been seen by Christian theologians as an allusion to Trinitarian holiness, proclaimed within a heavenly council setting.
• Wisdom Personified (Proverbs 8): Wisdom, present with God at creation, is described in personal terms, which the New Testament associates with Christ (1 Corinthians 1:24).

These threads, woven together, show a consistent pattern of a complex, multi-personal unity within the God of Israel, making the Genesis “us” a foundational piece of a much larger biblical puzzle.

📅 Last updated: 23.12.2025