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The four basic arguments for this interpretation are: “Image of God” is a translation of the prepositional phrase בְּצֶלֶם (betselem) (preposition[ ב , b] appended to the Hebrew noun [ צֶלֶם , tselem]. [ צֶלֶם , tselem] occurs in 2 Kgs 11:18; Num 33:52; Ezek 7:20; 16:17 for idols, statues, and figurines).
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In the Hebrew Bible humans are expressly created “in” (bĕ-) or “according to” (kĕ-) the “image” (ṣelem) and “likeness” (dĕmut) of God (Gen 1:26–27; 5:1; 9:6). Because the Hebrew nouns and
The image and likeness of God is what makes adam. To appreciate fully the image of God in adam, one must consider the unified ideas of humankind's form and function. It is, however, entirely insufficient to limit the functional imaging of God to the assignment to rule and subdue all creation.
- Lark murry
Jan 1, 2016 · The purpose of this article is to present a history of interpretation of the image and likeness of God (gen 1:26-27) from Philo to the present. The article presents the various interpretations ...
image was that of an owl. The symbol of an owl is used today to denote education or wisdom and is therefore synonymous with "reason" [Adventist and Protestant Scholasticism].
For the vast majority of interpreters right up to recent times have sought the meaning of the image in terms of a metaphysical analogy or similarity between the human soul and the being of God, in categories not likely to have occurred to the author of Genesis.
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This article examines theological thought pertaining to the imago Dei doctrine in light of its relation to non-human animals within the framework of biblical, intertestamental Jewish, and early Christian writings.
