XV. The Trinity in the Old Testament

The Trinity is not a Christian invention overlaid on the Hebrew Bible. It is recognized in the New Testament because it was already there — in the grammar, in the visitations, in the named figures who are both identified with YHWH and distinct from Him. The doctrine is fully articulated only after the Incarnation, but every piece of it is present in the Old Testament for those with eyes to see.

This isn't a defensive claim about prooftexts. It's an observation about what the Hebrew text does.

אֱלֹהִים (Elohim) is grammatically plural — the "-im" suffix is the same one that makes kerubim (cherubim) and seraphim plural. But the verb בָּרָא (bārāʼ) is singular masculine. The Hebrew text encodes plurality-in-unity in its grammar. Rabbis call this a "plural of majesty," and in some contexts it functions that way — but the same word can take plural verbs elsewhere (Gen 20:13, where Abraham says "Elohim caused me to wander" — verb hithʻū, plural). Both are present. The Hebrew text is comfortable with both readings because both are theologically true.

A plural cohortative. Not "let me." The next verse reports the action with a singular verb: "and God created (singular) man in His (singular) image." Plurality in the deliberation; singularity in the act. This is not God consulting angels (angels don't create), nor a royal "we" (the cohortative is too rare and pointed for that). It is the Hebrew text glimpsing internal divine deliberation. Compare Gen 3:22 ("the man is become as one of us"), Gen 11:7 ("let us go down and confound their language"), Isa 6:8 ("whom shall I send, and who will go for us?"). The same pattern.