Historical critical scholarship tells us that the plural likely stems from exilic, post-exilic understandings of the heavenly court.
Thus, Yahweh declares to the heavenly court, “let us make humankind in our image.” That does make some sense of the text, especially since the concept of the Trinity would have been foreign to those who wrote Genesis.
The word we hear in Genesis 1 is this: In the beginning, as God began creating things, the universe was a formless void, and the wind of the Spirit blew across the waters.
However, he does tell her to inform the rest of the community that he intends to pay them a visit.
Whatever facet we choose to focus in on, if we read the text through a Trinitarian lens, as we envision God’s act of creation, we can ask how God as Trinity engages in the act of creation.
The Apostles Creed speaks of God the Father as the “maker of heaven and earth,” and in many revisions of the Trinitarian formula, the first person of the Trinity is often identified as being the Creator.
It’s so different from the much earthier creation story found in Genesis 2.
Taken together the stories offer two vantage points, a theology from above and a theology from below.