Genesis 1:26
The 1. pl. form of the √עשה here has been traditionally interpreted by
Christians as an expression of the Trinity. Yet this is a dogmatic judgement. It
has also been regarded as the “plural of majesty” like the אלהים, “God”, or as
the “plural of exhortation”: e.g. “Let’s go”. However, these arguments do not
explain the 1. pl. suffixes of the following phrases, בצלמנו כדמתנו, and the
other biblical references of the 1. pl. expression “us” (Gen 3.22).
Instead it is interpreted here as an indication of the heavenly assembly,
in which the supreme god is surrounded by other celestial beings (cf. Gen 3.22;
11.7; Ps. 29-12; 82; 89.6-7; Job 1.;38.7; Isa 6.8; 1 Kgs 22.19-22; Dan 4.14;
and 7.10). The presence of divine beings other than Yahweh leads to the theological
objection that if they are lesser deities, their participation in the creation
of humans is problematic since they are creatures as well (Ps 8.6). However, it
may be relieved by Delitzch’s explanation that it does not indicate their cooperation
but their sympathy (or approval in the divine council). Thus the נעשה is bet
construed as the “cohortative of consultation” with other gods. This polytheistic
vision supports the fact that Yahweh is presiding over the divine council as
the supreme god and the other celestial beings are participating in the convention
as his lesser deities.
Consequently the divine image is given a human form. The repeated
phrases with a similar meaning, בצלמנו כדמותנו, emphasise the human resemblance
to gods and their godlike quality, which may be related to his sovereignty over
the earth (Gen 1.26b). It is interpreted also as a corporeal implication “in accordance
with the anthropomorphic conception of the godhead among the peoples of the
ancient East”. Nevertheless the mortal is ranked as being less than celestial
gods (Ps 8.6a [ET 8.5a]). (Sang Youl Cho, Lesser Deities in the Ugaritic
Texts and the Hebrew Bible: A Comparative Study of their Nature and Roles
[Deities and Angels of the Ancient World 2; Piscataway, New Jersey: Gorgias
Press, 2007], 56-57)
Genesis 3:5
In this passage, the term אלהים may refer to plural “gods” other than
the supreme God. It occurs twice here; the first one indicates Yahweh, attested
in a singular form of √ידע; and the other refers to “gods” other than Yahweh;
the plural forms of חיה and ידע may support the fact that the אלהים is used
more probably as a plural rather than as a singular (cf. v. 22). It may be the
remains or the continuing reality, of the early Israelite tradition that had
shared the Canaanite religious acknowledgement that the heavenly deities are identified
as the same “gods” with the supreme god.
These אלהים are conceded as having knowledge of good and evil. Hence,
they are able to make a clear distinction between right and wrong, as is Yahweh
(cf. Gen 3.22). In this regard they are related to the omniscient messenger of
God in other biblical references:
כי כמלאך אלהים כן אדני המלך לשמע הטוב והרע
For like the messenger of God, so is my lord the king to hear the good
and the evil. (2 Sam 14.17b)
ואדני חכם כחכמת מלאך האלהים לדעת את כל אשר באריץ
But my lord is wise, like the wisdom of the messenger of God, to know
all that is in the earth.
King David is recognised, in a woman’s wish, as being equal to the messenger
of God in having knowledge of good and evil; hence, since the messenger of God
can acknowledge what is good, he also can execute right judgement (v. 17b). She
reveals her connection with Joab to the king since he immediately discovered a
plot (v. 29b); the comparison is stressed again in a speech of Mephibosheth in
order to appeal to the king’s responsibility (2 Sam. 19.28). The texts describe
clearly how the messenger deities are omniscient. Thus, in relation to their
knowledge the אלהים at Gen. 3.5 and 22 may be identified as the מלאך האלהים. It
has been suggested that their privileged status of knowledge and discernment
may be the result of their participation in the divine council (1 Kgs
22.19-22). Yet, it seems more probable that their attribute is basically
natural inasmuch as they are called אלהים, “gods”. (Sang Youl Cho, Lesser
Deities in the Ugaritic Texts and the Hebrew Bible: A Comparative Study of
their Nature and Roles [Deities and Angels of the Ancient World 2;
Piscataway, New Jersey: Gorgias Press, 2007], 40-41)
Genesis 3:22
אחד and the following 1. pl. form with a preposition (ממנו) imply the
existence of divine beings other than Yahweh; it suggests that letter deities
are mentioned among “us”. As is the case at Gen 1.26a, this is not an intra-trinitarian
dialogue. The text signifies Yahweh as the figure presiding over the divine council;
his initial address provides an agenda for discussion with other divine beings.
In this regard, the second element of the יהוה אלהים can be referred to as the divine
attendants of the heavenly council; they are summoned to Yahweh’s court for his
judgements (cf. Ps 82.1). It is described in the same manner also in Gen 11.7 (נרדה,
“let us go down”) and Isa 6.8 (ומי ילך לנו, “and who will go for us?”). All texts
allude to the context of the council of Yahweh and other divine beings that
surround him, entailing the hierarchical structure of the divine assembly.
As discussed above, the ability to discern good and evil is one of the
privileges of the gods. Adam has obtained one of the divine characteristics:
knowledge; it is cause for concern that now he is trying to acquire another one:
immortality. In doing so, the fruit of the tree of life may bring him the completion
of his divinity. (Sang Youl Cho, Lesser Deities in the Ugaritic Texts and
the Hebrew Bible: A Comparative Study of their Nature and Roles [Deities
and Angels of the Ancient World 2; Piscataway, New Jersey: Gorgias Press,
2007], 57-58)
