MCo:The Human Body in God's Image

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And 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 fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. Genesis 1:26

The Case that "image and likeness" refers to the human body

The Hebrew text supports the conclusion that "image" and likeness" here refers to an outward form.

Hebrew tselem, here translated "image"

Meanings in the Brown-Driver-Briggs Hebrew Lexicon

1) Image.
1a) Images (of tumours, mice, heathen gods.)
1b) Image, likeness (of resemblance.)
1c) Mere, empty, image, semblance (figuratively.)

Interesting widened usage into modern times

The word became a "Word of the Day" story in HaAretz, q.v.

Old Testament usage

Old Testament usage consistently conforms to these meanings, as these references show: (Translations from New English Translation

God created mankind in his own image [tselem], in the image [tselem] of God created he him, male and female he created them.

When Adam had lived one hundred and thirty years he fathered a son in his own likeness, according to his image [tselem], and he named him Seth.

"Whoever sheds human blood,
by other humans
must his blood be shed;
for in God's image [tselem]
God has made mankind."
you must drive out all the inhabitants of the land before you. Destroy all their carved images [tselem], all their molten images [tselem], and demolish their high places.
"You should make images [tselem] of the sores and images [tselem] of the mice that are destroying the land. You should honor the God of Israel. Perhaps he will release his grip on you, your gods, and your land."
...
They put the ark of the Lord on the cart, along with the chest, the gold mice, and the images [tselem] of the sores.
All the people of the land went and demolished the temple of Baal. They smashed its altars and idols [tselem] to bits.
All the people went and demolished the temple of Baal. They smashed its altars and idols [tselem]. They killed Mattan the priest of Baal in front of the altars.
Surely people go through life as mere ghosts.*
Surely they accumulate worthless wealth
  • The NET has a footnote against "ghosts", which reads: Heb 'surely, as an image [tselem] man walks about.' The preposition prefixed to 'image' indicates identity here.
They are like a dream after one wakes up.
O sovereign Master, when you awake you will despise them.*
  • The NET has a footnote against "despise them", which reads: Heb 'you will despise their form [tselem.]' The Hebrew term ('form; image') also suggests their short-lived nature. Rather than having real substance, they are like the mere images that populate one's dreams. Note the similar use of the term in Ps 39:6.
They were proud of their beautiful ornaments, but they made them into their abominable images [tselem] ' their detestable idols. Therefore I will make these into something unclean for them.
You also took your beautiful jewels, some of my gold and my silver I had given to you, and made for yourself male images [tselem] and engaged in prostitution with them.
But she increased her promiscuity; she saw men carved on the wall, images [tselem] of the Chaldeans carved in bright red, [translation?] — maybe "Christian Standard Bible"
You will pick up your images [tselem] of Ninurta, your king,
and Saturn, your star god, which you made for yourselves,

The above list comprises every single occurrence of this word in the Old Testament. Clearly it always refers to the visible, outward form. It is never used in the sense of "character" or "glory", or "mental disposition", or anything of that nature. It is an incontrovertible reference to the outward appearance, and nothing else.

Hebrew demuth, here translated "likeness"

Meanings in the Brown-Driver-Briggs Hebrew Lexicon:
1) Likeness, similitude.
2) In the likeness of, like as.
This word is used 25 times in the Old Testament. As with tselem, the context is consistent, and the meaning is consistent. A few examples:
And God said, Let us make man in our image*, after our likeness: [demuth] and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
This is the book of the generations of Adam. In the day that God created man, in the likeness [demuth] of God made he him;
And Adam lived an hundred and thirty years, and begat a son in his own likeness [demuth], after his image*; and called his name Seth:
As for the likeness [demuth] of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.
*The Hebrew word for "image" in all these cases is tselem.

God represents himself in apparently "human" form

The evidence of Scripture proves that God has chosen to represent Himself in the form that we now know as "human." That is why his primary agents (the angels) can speak on his behalf, and stand in his place, as if he were literally present.
The following are examples of God being "seen" as if He had a literal, physical shape.
And he (Jacob) dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.
And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;
Jacob saw a vision in which God stood at the top of a ladder reaching up to heaven. Whatever it was that he saw, one thing is clear: he saw a visual representation of God.
And he (God) said, Thou canst not see my face: for there shall no man see me, and live.
And the LORD said, Behold, there is a place by me, and thou shalt stand upon a rock:
And it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with my hand while I pass by:
And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen.
As with Jacob, Moses saw a visual representation of God; but a far more glorious vision than that which Jacob had received, for he was only permitted to see God's "back parts", while His "face" remained hidden from view. The references to these portions of God's "anatomy" (along with the reference to His "hand") prove that God is revealing Himself in the form that we know as "human."
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.
As with Moses, Isaiah saw a visual representation of God; this time, sitting on a throne. Here we have a hint that this form which God uses to manifest Himself in, is identical to our own.
And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness [demuth] as the appearance of a man above upon it.
And I saw as the color of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about.
As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spoke.

As with Isaiah, Ezekiel saw a visual representation of God enthroned. He explicitly states that this representation was in the outward form of a man. (His deliberate use of demuth in verse 27 confirms the point.)

I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire.
As with Ezekiel, Daniel saw God sitting on a throne. He refers specifically to "the hair of His head", demonstrating that the figure he saw, was humanoid.
And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.
And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.

Other passages in Scripture (where God describes His "footstool", His "arm", His "hand", and His "heart", etc.) correspond perfectly with this consistent representation of God as one whose chosen self-representation is identical to our own visible form.

Early Christian Interpretation of "the image of God"

See Imago Dei in early Christianity

Contrary Views ..

Follow links from The Image and Likeness of God

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