בס”ד
The Meaning of Genesis 1:26: What Does “Let Us Make” Really Mean?
Genesis 1:26 is often cited by Christians as evidence of the Trinity, with the plural (“us”) interpreted as referring to the “Father, the Son, and the Holy Spirit”. However, this interpretation assumes a Chris-tian theological framework that is not relevant to the text’s original context. What does the plural form mean in its original context within the monotheistic faith of the Bible? In this blog, we will explore Genesis 1:26 from a Jewish perspective and uncover the different interpretations of this text.
Genesis 1:26: A Closer Look
| 26 And G-d 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.’ | כו וַיֹּאמֶר אֱלֹקים, נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ; וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם, וּבַבְּהֵמָה וּבְכָל-הָאָרֶץ, וּבְכָל-הָרֶמֶשׂ, הָרֹמֵשׂ עַל-הָאָרֶץ. |
This passage is often misused to argue in favor of the doctrine of the Trinity, based on the plural form of “us.” The implication is that G-d, speaking in the plural, refers to Himself as the Father, Son, and Holy Spirit. However, the Jewish interpretation emphasizes the singular, indivisible nature of G-d, and this plural language is typically seen as a form of rhetorical grandeur rather than a reference to multiple divine persons.
True Monotheism in the Bible
Before diving into the meaning of Genesis 1:26, it’s important to understand the monotheism of the Bible. Throughout the Tanach, there is a constant emphasis on the absolute oneness of G-d. A key example of this is Deuteronomy 6:4, which presents the foundation of the Jewish faith:
| 4 Hear, O Israel: the L-RD our G-d, the L-RD is one. | ד שְׁמַע, יִשְׂרָאֵל: ד’ אֱלֹקינוּ, ד’ אֶחָד. |
This verse, part of the Shema, is one of the most repeated and fundamental declarations in Judaism, stressing the indivisible unity of G-d.
Similarly, in Isaiah 44:6, we read:
| 6 Thus saith the L-RD, the King of Israel, and his Redeemer the L-RD of hosts: I am the first, and I am the last, and beside Me there is no G-d. | ו כֹּה-אָמַר ד’ מֶלֶךְ-יִשְׂרָאֵל וְגֹאֲלוֹ, ד’ צְבָאוֹת: אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן, וּמִבַּלְעָדַי אֵין אֱלֹקים. |
This verse further affirms that no gods exist alongside G-d, underlining the exclusive and absolute monotheism of the Bible.
The Trinity: A Misinterpretation?
The Trinity is never explicitly mentioned in the Bible, and while Christian theologians attempt to base this doctrine on texts such as Genesis 1:26, this reading overlooks the context of ancient Jewish monotheism, which does not recognize a concept of a triune G-d. The interpretation of the plural form “us” raises significant questions within the Jewish understanding of G-d.
Instead of supporting the Trinity, Genesis 1:26 is often understood in Judaism as an expression of G-d’s majesty and greatness. The plural form is not seen as a reference to multiple divine persons but as a form of elevated language, highlighting G-d’s supreme power. As we will see in the next section.
What Do Jewish Scholars Say About “Let Us Make”?
Let’s now examine the various Jewish interpretations of Genesis 1:26 and the plural form “let us make”:
- Rashi explains that the plural form “Let us make” is used to emphasize G-d’s humility. Rashi suggests that God consults the “heavenly council” to avoid the jealousy of the angels. However, the angels play no active role in the creation; it remains G-d who creates humanity, as clarified in verse 27, which states that “G-d created man.”
- Ramban explains that the plural form “Let us make” refers to a collaboration between G-d and the earth in the creation of humanity. G-d adds the soul to the physical substance of the earth, giving humanity both a physical and spiritual nature.
- Or HaChaim suggests that the plural form doesn’t mean that G-d is cooperating with other entities. Rather, G-d speaks in the plural to represent His many attributes, such as grace and judgment, which cooperate in the creation of humankind.
- Ibn Ezra rejects the interpretation that “let us make” refers to multiple entities. He considers the plural form as a “plural of majesty,” an elevated language form, and not a literal plural.
What Does “In Our Image and Likeness” Mean?
The second part of Genesis 1:26 says, “Let us make man in our image, after our likeness.” What does it mean that humanity was made in G-d’s image and likeness?
- Ibn Ezra clarifies that this expression does not refer to a physical resemblance to God, as that would contradict other verses that emphasize G-d’s transcendence (e.g., Isaiah 40:25). Instead, it refers to humanity’s dominion over the earth and spiritual nature, which aligns with the incorporeal aspect of G-d. Humanity is made in G-d’s “image” in a non-physical sense, emphasizing their higher spiritual role.
- Ramban explains that “tzelem” (image) refers to humanity’s physical resemblance to G-d, while “d’muth” (likeness) refers to the inner, spiritual alignment of humanity with the higher, heavenly realms. Humans thus have both a physical likeness to the earth (their bodies) and a higher, spiritual likeness to the heavenly beings (their souls).
- Rashi explains that humanity was made in the form of the heavenly beings, both physically and spiritually. Humans have the capacity for understanding and distinguishing, which is a key aspect of the “likeness.” This refers to humanity’s spiritual ability to make decisions that transcend the simple, physical world, setting them apart from other creatures.
Conclusion
Genesis 1:26 is often used to support the doctrine of the Trinity, but this interpretation seems to conflict with the deep-rooted Jewish view of the oneness of G-d. The plural form “us” is not seen as a reference to multiple divine persons but rather as a means of emphasizing G-d’s majesty and power. Similarly, the phrase “in our image and likeness” is not understood as a physical resemblance but as a reference to humanity’s spiritual and intellectual capacities, bestowed by the Creator.
We must recognize that the concept of the Trinity is a later Christian development that does not align with the original intent of the text. It is more important to embrace the actual, true monotheistic message of the Bible, which teaches that G-d is the only Creator, the First and the Last, and that there is no other god besides Him. This is the heart of the Jewish faith, and it forms the foundation of our relationship with G-d as the one True G-d.
By Angelique Sijbolts
With thanks to Rabbi Tani Burton for his feedback
Sources:
Rashi, “Commentary on Genesis 1:26”
Ramban, “Commentary on Genesis 1:26”
Or HaChaim, “Commentary on Genesis 1:26”
Ibn Ezra, “Commentary on Genesis 1:26”
Duties of the Heart First Treatise on Unity, Chapter 5
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