Why is God referred to in plural terms?

The Significance of Plural Terminology in Scripture

God is frequently referred to using plural forms, especially in Hebrew texts. While this has prompted various interpretations, a careful study of Scripture, language, and context offers a comprehensive understanding. Below are key factors and biblical references (from the Berean Standard Bible) explaining why God is spoken of in plural terms.

1. The Hebrew Word “Elohim”

Elohim (אֱלֹהִים) appears numerous times in the Hebrew Bible: “In the beginning God created the heavens and the earth” (Genesis 1:1). Though “Elohim” is technically a plural word, it governs singular verbs when it refers to the one true God. This linguistic pairing—plural noun with a singular verb—highlights the complexity and unity of God simultaneously.

In archaeological finds and ancient Hebrew manuscripts (such as portions of the Pentateuch found among the Dead Sea Scrolls), the term Elohim appears consistently in the same form. This indicates that from an early stage in Israelite worship, God’s singular identity was never compromised despite the plural title.

2. Plural Pronouns in the Creation Narrative

When Scripture recounts the creation of humanity, it uses plural pronouns. Genesis 1:26 records, “Then God said, ‘Let Us make man in Our image, after Our likeness….’” Although some have posited a “royal plural” or a reference to angelic beings, the context ultimately attributes the act of creating humanity to God alone (Genesis 1:27). The immediacy of “our image” strongly implies the distinct personal existence of God, rather than a mere figure of speech or the involvement of angels in the act of creation.

3. Old Testament Allusions to the Plurality of God

References to God’s plurality appear in other passages of Hebrew Scripture:

• Genesis 3:22: “Then the LORD God said, ‘Behold, the man has become like one of Us….’”

• Isaiah 6:8: “Then I heard the voice of the Lord saying: ‘Whom shall I send? Who will go for Us?’”

In the broader Ancient Near Eastern context, “Elohim” was sometimes used to describe multiple pagan deities, but the Hebrew authors uniquely paired this title with statements like Deuteronomy 6:4: “Hear, O Israel: The LORD our God, the LORD is one!” Rather than a polytheistic teaching, this singular-plural combination emphasizes the remarkable unity within the nature of the true God.

4. The Triune Nature of God

Though the full clarity arrives in the New Testament, careful reading of Old Testament texts sets the foundation for understanding God as Father, Son, and Holy Spirit:

• The Father is recognized as God throughout the Old Testament (Isaiah 64:8, Psalm 103:13).

• The Son, prophetically anticipated in passages like Isaiah 9:6 and later revealed explicitly in the New Testament, shares the divine essence (John 1:1, 1:14).

• The Holy Spirit is introduced as active from creation (Genesis 1:2) and is consistently spoken of as personally divine (Isaiah 63:10–11; see also Acts 5:3–4).

In light of these passages, the plural references harmonize with a God who is one in essence yet three in persons. No contradiction arises, because while grammatically plural titles and pronouns appear, Scripture affirms God is singular in being. This interrelationship explains why God can say “Let Us” and still remain the one Creator.

5. “The LORD is One”—Unity Amid Plurality

Deuteronomy 6:4 states, “Hear, O Israel: The LORD our God, the LORD is one!” This creed, known as the Shema in Hebrew tradition, underscores the unified nature of God. The term “one” (echad) can carry the sense of a composite oneness—akin to how multiple elements can form one compound. The text therefore balances God’s oneness of being with any indication of plurality.

The repeated use of plural forms—like Elohim and plural pronouns—never denies God’s oneness but reveals a rich, relational aspect within the divine nature. From the vantage point of historical manuscripts (such as the Masoretic Text tradition), no textual evidence contradicts or downplays this singular-plural dimension.

6. New Testament Confirmation

Within the New Testament, God’s triune identity becomes explicit—most famously in the Great Commission:

“Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19).

Though three persons are mentioned, they share one “name.” John’s Gospel further records Jesus declaring, “I and the Father are one” (John 10:30), linking the Son and the Father in perfect unity. Additionally, the Holy Spirit is presented not as an impersonal force but as a divine Helper with personal attributes (John 14:26).

7. Historical and Archaeological Corroboration

Ancient biblical manuscripts (such as the Septuagint Greek translation of the Old Testament, the Dead Sea Scrolls, and numerous early codices) preserve the consistent usage of Elohim in passages where Scripture references the one God. Early Jewish and Christian writers alike recognized the singular grammatical usage with a plural name. In early Christian apologetics, church fathers pointed out that these plural forms prefigure the full revelation of the Trinity.

Archaeological discoveries in the lands of ancient Israel further attest to the worship of one supreme God among the Hebrew people despite the repeated use of plural divine titles. This monotheistic devotion, standing against surrounding polytheistic cultures, shows that the Hebrews never understood Elohim as multiple deities.

8. Philosophical and Doctrinal Implications

The unified-yet-plural nature of God speaks to the relational and communal dimension within the Godhead. Philosophically, it provides a framework for understanding love and relationship as originating within God’s own being. It also underpins core Christian doctrines, such as the deity of Christ, the personality of the Holy Spirit, and the resurrection as a triune act (Romans 8:11 distinguishes the Spirit’s role; Galatians 1:1 links the Father’s role; John 2:19–21 attributes the Son’s power).

From a behavioral and existential perspective, if humanity is created in the “image” of a relational God (Genesis 1:26), human beings are inherently relational. Community, love, and unity reflect the character of this plural-yet-one God.

9. Summary of Scriptural Consistency

• Plural forms (Elohim, “Us,” “Our”) highlight a divine plurality, not multiple gods.

• The Old Testament unshakably declares the oneness of God (Deuteronomy 6:4).

• The New Testament reveals Father, Son, and Holy Spirit as co-eternal, co-equal persons.

• Ancient and modern manuscript evidence preserves the consistent testimony that the same God acts as Creator, Savior, and Sustainer.

These layers of biblical, archaeological, linguistic, and doctrinal insight converge to explain why God is sometimes spoken of in plural terms. Rather than contradicting monotheism, they enrich our understanding of the one true God who exists in an eternal, triune fellowship.