The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.
"Now I would not have you ignorant"
By his knowledge the depths are broken up, and the clouds drop down the dew.
Teach me good judgment and knowledge: for I have believed thy commandments.
God (Jehovah) was speaking to the Angels. (Prophetess O'Shenia) God revealed to me in the year of 2000 that he was speaking to the Angels. Those who have ears to hear, let him hear. Not all can receive this revelation but go in peace.
For so long and because it is what our ancestors taught us we have received and believed that God was talking to himself ie: the Father, The Son, and The Holy Ghost. We did err not knowing the scriptures of God but God hath spoken..
As an Apostolic believer, while I do believe that God has revealed Himself as Father, Son, and Holy Spirit. Here is how I view the
passage in question.
Some might suppose that these plural pronouns indicate more than one god or that God is somehow more than one. But the grammar of the passages indicates otherwise.
(To give you a quick understanding.... Your mothers name is Mary. Mary is your mother, your cousins aunt, your childs grandmother, your aunts sister) Amen. YET SHE IS ONE! THE FATHER, THE SON, AND THE HOLY SPIRIT ARE ONE!
In Genesis 1:26, Elohim (plural) said (third masculine singular), "Let us make (first person common plural) man (noun masculine singular) in our image ("image" is a masculine singular noun with a first person common plural suffix), after our likeness ("likeness" is a feminine singular noun with a first person common plural suffix)."
Grammatically, the words "make," "us" and "our" in this verse cannot refer to Elohim alone, for the verb directly connected with Elohim ("said") is singular. The doctrine of verbal plenary inspiration means the Bible is inspired, even to its very words, and inspiration extends to every word in the Bible. This means even verb tense and number is inspired. If Elohim had intended here to include only
Himself in His address, He would have used a singular verb and pronouns. If Elohim were more than one, it would be appropriate to use the plural form of "make" and the plural pronouns "us" and "our," but in that case, the verb "said" would be plural as well.
Thus, the grammar makes clear that when the singular Elohim
spoke, He included someone else in His statement. The Jewish
people, who are of course strictly monotheistic, have long
held that in Genesis 1:26 Elohim addressed the angels in a
courteous consideration for the attendants at His heavenly
court when He said, "Let us make man in our image, after our
likeness." This is not unreasonable, for Job 38:7 indicates
the angels were present at creation, rejoicing in the works
of God. Others suppose we should take the plural pronouns,
like the plural Elohim, as a "plural of majesty." Ezra 4:18
is appealed to for support. Here, in response to a letter,
King Artaxerxes says, "The letter which ye sent unto us hath
been plainly read before me." The letter was to Artaxerxes
alone, and in the same breath he uses both a plural and a
singular pronoun of himself. Historically, kings of the
earth have used plural pronouns of themselves. Perhaps that
is the use the Great King makes of a plural verb and plural
pronouns in the few verses of Scripture where they appear.
But if so, one is left to wonder why, in thousands of cases,
Elohim uses singular verbs and pronouns of Himself, and why
He would use plural verbs and nouns in only four verses in
the entire Bible. Why would He not use either singular verbs
and pronouns exclusively or plural verbs and pronouns
exclusively? The sparse use of plural verbs and pronouns
must indicate some specific, limited purpose. The simplest
explanation, and the one which agrees with the inspired
grammar most closely, is that in these few verses Elohim is
graciously including others, angelic beings, in His address.
Angels did not actually make man, any more than believers
today actually work miracles (see John 14:12; Matthew 10:8);
God has graciously allowed us to be laborers together with
Him (I Corinthians 3:9). Perhaps there is some similarity
here to the way God included the angels in His work.
But regardless of the exact meaning of Genesis 1:26, it
cannot mean Elohim is more than one. In Exodus 20:2, the one
God of Israel declared, "I am the LORD your God." The word
"LORD" is "YHWH," the third person singular form of the
Hebrew verb "to be" (hayah). "YHWH" means "He is." Again, a
singular word is connected to Elohim, which is plural.
Grammatically, the meaning of "I am the LORD your God"
cannot be, "I am the 'He is gods.'" A singular word cannot
have a plural object, unless--in keeping with common Hebrew
usage--the point of the plural is to indicate intensity,
fulness, or multiplicity of attributes, not plurality of
persons or things.
Since every verse leading up to Genesis 1:26 uses singular
verbs and pronouns (see the singular pronouns in verses 5
and 10) exclusively of the creative work of God, and a
singular verb ("said") in verse 26, the introduction of a
plural verb ("make") and plural pronouns ("us" and "our") in
verse 26 must signify the fact that the singular God is
including others in His address. Since there were no other
intelligent beings created up until that time except the
angels, His words must have been addressed to them.