Some efforts have been made to find Biblical support for the position that the Bible opposes capital punishment. One argument relies on Genesis 1:26, which states we are made in the image and likeness of God.

While being made in the image of God certainly imbues humanity with profound inherent dignity, in the Ancient Near Eastern context it also relates to our vocation to represent God on earth and exercise the stewardship He has given us. Thus Genesis 9:6 states: "Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of God made he man." The profound value of the victim as a living icon of God on earth is cited as a justification for penal execution in the Old Covenant, although as a proverbial statement, it by no means requires execution, especially in light of the New Covenant's emphasis on mercy and redemption.

An objection often supposes that because Elohim is a plural form, a multiplicity of gods is indicated, and this is supported by the use of "us" and "we" in Genesis 1:26 and elsewhere in Genesis.

This is answered by the fact that Elohim, though a plural form, was paired with verbs in the singular -- thus indicating not a multiplicity of beings, but a multiplicity of power or majesty.

Is it possible that elohim is a more generic, abstract term? Could it be more like the word "power" in meaning (as that word is used as a noun)? If it refers merely to any being of power (God would be the "elohim" with the capital E, just like "gods" today), then this could include angels or perhaps demons taking the role of what we now call a pagan god.

The nature of an elohim is to be determined not merely by the term, but by the reactions and descriptions given to the elohim. There are many elohim, but only one was ever accorded worship and designated as the Creator. That one is the "elohim" with the capital E. David and Moses spoke of other elohim, sometimes as objectively real, but never other than one as worthy of praise and worship.

Assuming that a common designation thereby denotes a progression is a category fallacy; it is no more true than saying that bicycles and autos are "wheeled vehicles" proves that bicycles grow into autos.

That leaves the issue of who is the plural "we" in places like Gen. 1:26. Some suggest the Trinity is in view; others suggest angels. Whatever the case, in light of the above use of elohim, and in light of that we are not told anything about the other "persons" God talks to (much less shown that these were persons that the Hebrews worshipped), the charge of "polytheism" on the basis of these passages lacks proper context.

Problem: Christian and Jewish scholars maintain that God is one. In fact, the historic confession of the faith of Israel is taken from Deuteronomy 6:4 which says, “Hear, O Israel: The Lord our God, the Lord is One!” However, if God is one, why does this verse in Genesis use the word “Us”?

Solution: There have been several explanations offered throughout history. Some commentators have claimed that this is merely a case where God is addressing the angels. But this is unlikely since in verse 26 God says, “Let Us make man in Our image” while verse 27 makes it clear that “God created man in His own image; in the image of God” and not in the image of the angels.

Others have claimed that the plural pronoun refers to the Trinity. It is clear from the NT (e.g., John 1:1) that the Son was involved in the creation of the heavens and the earth. Also, Genesis 1:2 indicates that the Holy Spirit was equally involved in the creation process. However, students of Hebrew grammar point out that the plural pronoun “us” is simply required by the plural Hebrew noun elohim which is translated “God” (“Then God [elohim, plural] said, `Let Us [plural] make man in Our [plural] image’ ”). Early Christians and Church Fathers universally understood this plural pronoun as a clear reference to the Holy Trinity. While some commentators assert that the plural is used as a figure of speech called a majestic plural, Christians have historically recognized it as an early revelation of the Triune God. In this use, God is speaking to Himself in such a manner as to indicate that all of His majestic power and wisdom were involved in the creation of man. As has been noted, the plural pronoun “Us” corresponds to the plural Hebrew word elohim which is translated God. The fact that the name “God” is plural in Hebrew does not indicate that there is more than one God, or that this is actually a reference to God being a group of extraterrestrial astronauts. There are a great number of passages in the NT that refer to God with the singular Greek noun theos, which is also translated “God” (Mark 13:19; John 1:1; Eph. 3:9; etc.). The plural nature of the Hebrew word is designed to give a fuller, more majestic sense to God’s name. It should be noted, however, that the NT clearly teaches that God is a Trinity (Matt. 3:16–17; 2 Cor. 13:14; 1 Peter 1:2) and, although the doctrine of the Trinity is not fully developed in the OT, it is foreshadowed by many passages (cf. Ps. 110:1; Isa. 63:7, 9–10; Prov. 30:4).

Objection:
Jehovah’s Witnesses only believe in one eternal, almighty God. They teach, however, that Jesus (who they consider to be Michael the Archangel) was the first and greatest creation and is himself a “god” of sorts. They, thus, explain Genesis 1:26 by saying:
“When God used ‘us’ and ‘our,’ he was simply addressing another individual, his first spirit creation, the master craftsman, the prehuman Jesus,” (Should You Believe in the Trinity, 1989, pg 14).

Defense:
The most glaring flaw in this interpretation is that the very next verse goes on to explain that God created man by Himself and in His own singular image:
> “God created man in His own image, in the image of God He created him; male and female He created them” (Genesis 1:27).

God says, “let us make,” and then He alone makes. God proposes to make man in Our image and then makes man in His image, not in the image of Himself and someone else. This is consistent with the rest of Scripture, which says, for example, that God personally made the earth, created man upon it, and even stretched out the heavens with His own hands (Isaiah 45:12). He did not need nor have an angelic craftsman, a divine council, or a heavenly consort in bringing the world or mankind into existence, as “the builder of all things is God” (Hebrews 3:4).

> “Thus says the LORD, your Redeemer, and the one who formed you from the womb, ‘I, the LORD, am the maker of all things, stretching out the heavens by Myself and spreading out the earth all alone,” (Isaiah 44:24).

Nowhere in Scripture is a man ever said to be made in the image of “the gods,” nor in the image of God and an archangel. While both male and female are made in the image of God, they are all said to be made in His image, not in His and Her images. One singular God alone made humanity in His own unique image, and this is what God was referring to when He said, “let Us make man in Our image.” These pronouns, though plural, are referring to Jehovah God alone.

The best explanation for this language is the Christian doctrine of the Trinity. There is only one God, and He created man in His image. This God, however, exists in three distinct, equal, and interactive persons. God has fellowship and communion within His own nature in a manner that finite beings like ourselves do not.

When God said, “Let us make man in our image,” He was not speaking to another god. God was speaking to His own Word, who was with God and, in fact, was God. God was not talking to a spirit creature he had made. He was speaking to His own Spirit. God, through His own Word and Spirit, made man in His own singular image.