What does “image” in Genesis 1:26-27 mean?

Question

Genesis 1:26-27 (ESV)

²⁶Then God said, "Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth." ²⁷So God created man in his own image, in the image of God he created him; male and female he created them.

I've always understood this verse to refer to our spirit and its qualities. However, a friend and I each had conversations this weekend with individuals claiming, among other things, that this verse refers to our physical appearance as well - that our sexual nature actually gives physical expression to some attribute of God.

Is there any scriptural basis for such a reading from this passage? In other words, to what does "image" here refer?

Answer 1

Rashi understands b'tzelem ("in Our image") as "with Our mold/form/die" and kidmuteinu ("as Our likeness") as referring to understanding and wisdom:

26:
in our image: in our form. (Saperstein translation says "mold")
after our likeness: to understand and to discern.

27:
And God created man in His image: [...] Man was made with a die, like a coin, which is made by means of a die, which is called coin in Old French. And so Scripture states (Job 38:14): “The die changes like clay.” - [from Letters of Rabbi Akiva , second version; Mid. Ps. 139:5; Sanh. 38a]

The commentary in the Saperstein edition/translation of Rashi adds:

According to Maskil LeDavid, Rashi speaks of a "mold" here rather than the "form" of God because he sees b'tzalmeinu, with the "bet" ("in" or "with") prefix, as a contrast to kidmuteinu, with the "kaf" ("like" or "as") prefix. Had the verse here meant that man was to be created in God's form, it would have used k'tzalmeinu, "like Our form". The "bet" is to be understood here in its sense of "with, by means of" -- let us create man with our mold.

Answer 2

The word for image is צלם which only appears outside of Genesis in the Tanakh in Daniel. There it's Aramaic, but it's always translated as "image."

I don't see a problem with saying our physical appearance is representative of God. Many theological approaches to God say He has no physical qualities whatsoever but the verse seems to plainly say otherwise. Alternatively "the image of God" as it were can just mean the image God wants, meaning, "exactly as he saw fit to create us." This can then be taken to many different realms such as the human spirit, psyche, etc.

Some interesting approaches:

• Maimonides—the ability to think and imagine
• Nachmonidies—the ability to create
• Eliyahu Dessler—the ability to give without receiving
• many other philosophical approaches.

In any event, I believe your question is posed incorrectly and actually the burden of proof falls on one who wants to provide an explanation other than God's physical image. Is there any scriptural evidence that it doesn't mean God's physical attributes?

Answer 3

Umberto Cassuto, in his commentary to Genesis deals with this question:

'In our image, after our likeness' The Jewish exegets have endeavored to soften the corporeality implicit in the statement by means of forced interpretations....On the other hand, many modern commentators take the view that in fact we have here an unquestionably corporeal concept....The correct interpretation is to be sought elsewhere.

Cassuto starts by stating that the meaning of the word tzelem and these verses, have changed over the centuries:

There is no doubt that the original signification of this expression in the Canaanite tongue was, judging by Babylonian usage, corporeal, in accordance with the anthropomorphic conception of the godhead among the peoples of the ancient East. Nevertheless, when we use it in modern Hebrew, and say, for instance, 'all that has been created in the Divine image', we certainly do not associate any material idea with it, but give it a purely spiritual connotation, to wit, that man, although he resembles the creatures in his physical structure, approaches God in his thought and in his conscience. It is clear, therefore, that the meaning of the phrase changed in the course of time; it was corporeal to begin with but subsequently it became spiritual.

Cassuto then goes on to make two compelling arguments:

• Just because some ancient near east cultures would have understood tzelem to be physical doesn't mean that all ancient near east cultures would have understood tzelem to imply physicality:

Generally speaking, it is an error of perspective to regard all ancient texts as forming a single group. Although they are far removed from us, they may also be distant from one another in time or in degree of maturity.

• In Genesis 1 God is portrayed as immutable and lofty, omnipotent and fundamentally removed from the physicality of his creations, therefore tzelem must have been understood metaphorically as referring to man's spiritual potential:

when we consider the lofty conception of God that is reflected in our section, we are compelled to conclude that the change [in how to understand tzelem] referred to antedated its composition, and that the expression used here in a sense similar to (if not actually identical with) that which it has in Hebrew today.

Answer 4

From a Christian perspective, this passage is typically not seen as God and humanity sharing biological traits. One example, taken more or less at random, is this statement from Answers in Genesis:

Man in the image of God; what does this mean in practical terms? It cannot refer to bodily, biological form since God is a Spirit and man is earthly.

So what can the phrase mean? Here is Jesus on the topic in Mark 12:13-17 (HCSB):

Then they sent some of the Pharisees and the Herodians to Him to trap Him by what He said. When they came, they said to Him, "Teacher, we know You are truthful and defer to no one, for You don't show partiality but teach truthfully the way of God. Is it lawful to pay taxes to Caesar or not? Should we pay, or should we not pay?"

But knowing their hypocrisy, He said to them, "Why are you testing Me? Bring Me a denarius to look at." So they brought one. "Whose image and inscription is this?" He asked them.

"Caesar's," they said.

Then Jesus told them, "Give back to Caesar the things that are Caesar's, and to God the things that are God's." And they were amazed at Him.

Jesus' answer works on two levels:

1. Tax is due to Caesar because he established the monetary system.
2. Since people are in the image of God (via Genesis 1), they belong to Him.

Note that coins don't have all the qualities of Caesar. They don't have bodies, but only faces. They don't have authority to command armies, make laws, raise taxes, enforce justice, etc., but they represent a portion of that authority. They are not themselves worshiped, but ought to be respected. Jesus managed to escape their trap with considerable skill in applying the Torah.

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However, orthodox Christianity also believes that God became man and through Jesus redeemed and perfected the image of God. Colossians 1:15-20 (HCSB):

He is the image of the invisible God,
the firstborn over all creation;
because by Him everything was created,
in heaven and on earth, the visible and the invisible,
whether thrones or dominions or rulers or authorities—
all things have been created through Him and for Him.
He is before all things, and by Him all things hold together.
He is also the head of the body, the church;
He is the beginning, the firstborn from the dead,
so that He might come to have first place in everything.
For God was pleased [to have] all His fullness dwell in Him,
and through Him to reconcile everything to Himself
by making peace through the blood of His cross—
whether things on earth or things in heaven.

In as sense, God does have all the attributes of humanity in the person of Jesus who has become the first man of the new creation as Adam was the first man of the original creation. So it's possible under a Christological hermeneutics to read Genesis 1:26 as a prophesy that was not fulfilled before Jesus. We also believe that there will be a resurrection when we all will get renewed bodies and live on a renewed earth. (See also Revelation 21.)

Answer 5

The Day 6 riddle

Gen 1:26 And God said, Let us make man in our image, after our likeness: 27 So God created man in his own image, in the image of God created he him; male and female created he them.

We can't understand 'image' until we understand why God did not say he made man in his 'likeness' until here:

Ge 5:1 ¶ This [is] the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;

So man was not made in the likeness of God until Chapter 5. The intervening chapters tell us how God made man in his likeness, and when we understand that, we will understand the image.

(You can zoom in by enlarging your browser Cntrl-+ for Firefox)

So Christ is the express image of God, and we will be made like him through the cross. The man and his bride are the image and the likeness of God.

The drawing leaves much of the story out, focusing only on the elements related to 'image and likeness'.

Answer 6

From the first chapter in Maimonides's Guide for the Perplexed:

...The term ẓelem, on the other hand, signifies the specific form, viz., that which constitutes the essence of a thing, whereby the thing is what it is; the reality of a thing in so far as it is that particular being. In man the "form" is that constituent which gives him human perception: and on account of this intellectual perception the term ẓelem is employed in the sentences "In the ẓelem of God he created him" (Gen. i. 27)...

Demut is derived from the verb damah, "he is like." This term likewise denotes agreement with regard to some abstract relation: comp. "I am like a pelican of the wilderness" (Ps. cii. 7); the author does not compare himself to the pelican in point of wings and feathers, but in point of sadness... on account of the Divine intellect with which man has been endowed, he is said to have been made in the form and likeness of the Almighty, but far from it be the notion that the Supreme Being is corporeal, having a material form.

Answer 7

This is a difficult question because of the temptation towards Eisegesis as our desire to be of value can intersect with this text.

It is useful to include verse 28 when looking at the verses you quote:

²⁶Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.”

²⁷So God created man in his own image,
        in the image of God he created him;
        male and female he created them.

²⁸And God blessed them. And God said to them, “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.” _ESV

There are a number of things that should be immediately noted about the text:

• the ESV and NIV among others do a good job of highlighting the poetic parallelism in verse 27. "in the image of God" is here parallel with "male and female", and "him" with "them".
• there is a fairly clear chiastic structure drawing particular attention to verse 27
• there is also a parallel between 26a and 28a, "Let us make man in our image, after our likeness" and "Be fruitful and multiply and fill the earth and subdue it"
• the language of authority is ever-present: this is unique to man
• the command to "be fruitful and multiply" is also present but this is not uniquely given to man: cf verse 22

I've always understood this verse to refer to our spirit and its qualities. However, a friend and I each had conversations this weekend with individuals claiming, among other things, that this verse refers to our physical appearance as well - that our sexual nature actually gives physical expression to some attribute of God.

Is there any scriptural basis for such a reading from this passage? In other words, to what does "image" here refer?

From Gen 1 alone, there is no obvious scriptural basis for reading that "image" includes "our spirit and its qualities". There is more support that our sexual nature in some way reflects the image of God, because of the strong focus on "male and female he created them". This needn't be founded on any anthropomorphism about God: rather it speaks of a simultaneous plurality and unity both within God and within mankind created "male and female". The unity is evident in that the commands of God to rule, multiply, subdue and so on are all directed at both male and female, and in the parallel between "him" and "them" in v27. This unity theme is picked up on by Paul in Ephesians 5, and expanded to include unity between God and man.

The other main distinctive of the creation of man already mentioned, is the repeated use of authority language. God's own authority in Genesis 1 is peerless and without doubt, so it is doubly significant that he confers authority on man. It is God who has just created the "fish of the sea" "the birds of the heavens" and "every living thing that moves on the earth": when God delegates authority over these created beings to man, he makes man to a degree like Himself, strictly in the sense of authority. It is interesting to compare some New Testament references to Genesis 1 and note that authority references are very prominent:

• Collosians 1: "thrones or dominions or rulers or authorities"
• Hebrews 1: "upholds the universe by the word of his power"

So,

What does “image” in Genesis 1:26-27 mean?

'image' here means:

1. reflecting the plurality and the unity of purpose of God
2. sharing the authority of God under Him and over His created works