Lexicon

Then God

אֱלֹהִ֔ים

(’ĕ·lō·hîm)

Noun - masculine plural



gods -- the supreme God, magistrates, a superlative

said,

וַיֹּ֣אמֶר

(way·yō·mer)

Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular



To utter, say

“Let Us make

נַֽעֲשֶׂ֥ה

(na·‘ă·śeh)

Verb - Qal - Imperfect Cohortative if contextual - first person common plural



To do, make

man

אָדָ֛ם

(’ā·ḏām)

Noun - masculine singular



Ruddy, a human being

in Our image,

בְּצַלְמֵ֖נוּ

(bə·ṣal·mê·nū)

Preposition-b | Noun - masculine singular construct | first person common plural



A phantom, illusion, resemblance, a representative figure, an idol

after Our likeness,

כִּדְמוּתֵ֑נוּ

(kiḏ·mū·ṯê·nū)

Preposition-k | Noun - feminine singular construct | first person common plural



Resemblance, model, shape, like

to rule

וְיִרְדּוּ֩

(wə·yir·dū)

Conjunctive waw | Verb - Qal - Conjunctive imperfect - third person masculine plural



To tread down, subjugate, to crumble off

over the fish

בִדְגַ֨ת

(ḇiḏ·ḡaṯ)

Preposition-b | Noun - feminine singular construct



A fish

of the sea

הַיָּ֜ם

(hay·yām)

Article | Noun - masculine singular



A sea, the Mediterranean Sea, large river, an artifical basin

and the birds

וּבְע֣וֹף

(ū·ḇə·‘ō·wp̄)

Conjunctive waw, Preposition-b | Noun - masculine singular construct



Flying creatures

of the air,

הַשָּׁמַ֗יִם

(haš·šā·ma·yim)

Article | Noun - masculine plural



Heaven, sky

over the livestock,

וּבַבְּהֵמָה֙

(ū·ḇab·bə·hê·māh)

Conjunctive waw, Preposition-b, Article | Noun - feminine singular



A dumb beast, any large quadruped, animal

and over all

וּבְכָל־

(ū·ḇə·ḵāl)

Conjunctive waw, Preposition-b | Noun - masculine singular construct



The whole, all, any, every

the earth itself

הָאָ֔רֶץ

(hā·’ā·reṣ)

Article | Noun - feminine singular



Earth, land

and every

וּבְכָל־

(ū·ḇə·ḵāl)

Conjunctive waw, Preposition-b | Noun - masculine singular construct



The whole, all, any, every

creature

הָרֶ֖מֶשׂ

(hā·re·meś)

Article | Noun - masculine singular



A reptile, any other rapidly moving animal

that crawls

הָֽרֹמֵ֥שׂ

(hā·rō·mêś)

Article | Verb - Qal - Participle - masculine singular



To glide swiftly, to crawl, move with short steps, to swarm

upon

עַל־

(‘al-)

Preposition



Above, over, upon, against

[it].�

הָאָֽרֶץ׃

(hā·’ā·reṣ)

Article | Noun - feminine singular



Earth, land

Let us make man.

(26)--Comp. Genesis 11:7 . The making of man is so ushered in as to show that at length the work of creation had reached its perfection and ultimate goal. As regards the use of the plural here, Maimonides thinks that God took counsel with the earth, the latter supplying the body and Elohim the soul. But it is denied in Isaiah 40:13 that God ever took counsel with any one but Himself. The Jewish interpreters generally think that the angels are meant. More truly and more reverently we may say that this first chapter of Genesis is the chapter of mysteries, and just as "the wind of God" in Genesis 1:2 was the pregnant germ which grew into the revelation of the Holy Ghost, so in Elohim, the many powers concentrated in one being, lies the germ of the doctrine of a plurality of persons in the Divine Unity. It is not a formal proof of the Trinity, nor do believers in the inspiration of Holy Scripture so use it. What they affirm is, that from the very beginning the Bible is full of such germs, and that no one of them remains barren, but all develop, and become Christian truths. There is in this first book a vast array of figures, types, indications, yearnings, hopes, fears, promises, and express predictions, which advance onwards like an ever-deepening river, and when they all find a logical fulfilment in one way, the conclusion is that that fulfilment is not only true, but was intended.

Man.--Hebrew, Adam. In Assyrian the name for man is also adamu, or admu. In that literature, so marvellously preserved to our days, Sir H. Rawlinson thinks that he has traced the first man up to the black or Accadian race. It is hopeless to attempt any derivation of the name, as it must have existed before any of the verbs and nouns from which commentators attempt to give it a meaning; and the adamah, or "tilled ground," of which we shall soon hear so much, evidently had its name from Adam.

In our image, after our likeness.--The human body is after God's image only as being the means whereby man attains to dominion: for dominion is God's attribute, inasmuch as He is sole Lord. Man's body, therefore, as that of one who rules, is erect, and endowed with speech, that he may give the word of command. The soul is first, in God's image. This, as suggesting an external likeness, may refer to man's reason, free-will, self-consciousness, and so on. But it is, secondly, in God's likeness, which implies something closer and more inward. It refers to man's moral powers, and especially to his capacity of attaining unto holiness. Now man has lost neither of these two. (Comp. Genesis 9:6; 1Corinthians 11:7; James 3:9.) Both were weakened and defiled by the fall, but were still retained in a greater or less degree. In the man Christ Jesus both were perfect; and fallen man, when new-created in Christ, attains actually to that perfection which was his only potentially at his first creation, and to which Adam never did attain.

Let them have dominion.--The plural here shows that we have to do not with Adam and Eve, but with the human race generally. This, too, agrees with the whole bearing of the first chapter, which deals in a large general way with genera and species, and not with individuals. This is important as an additional proof that God's likeness and image belong to the whole species man, and could not therefore have been lost by the fall, as St. Augustine supposed.

Verse 26.

And God said, Let us make man.

Elohim

concilium

concilium

Adam

color

adam

appearance

compactness

nature as

dam

origin

adamah

In our image, after our likeness

Adam

Elohim

tselem

σκιά σκίασμα

damuth

damah

tselem

damuth

image

likeness

image

cognitio veritatis

likeness

amor virtutis

likeness

an image that is like

imago Dei







(1)







(2)







(3)







Lewis

vial

Lunge

in loco

tselem is

rain

homo

And let them have dominion

over the fish of the sea, and over the fowl of the air

and over the cattle

behemah

and over all the earth, and over every creeping thing

that creepeth upon the earth.

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- The importance assigned in the Biblical record to the creation of man is indicated by the manner in which it is introduced.Having already explained the significance of the term, as suggesting the fullness of the Divine personality, and foreshadowing the doctrine of the Trinity (ver. 1), other interpretations, such as that God takes counsel with the angels (Philo, Aben Ezra, Delitzsch), or with the earth (Maimonides, M. Gerumlius), or with himself (Kalisch), must be set aside in favor of that which detects in the peculiar phraseology an allusion to a sublimeamong the persons of the Godhead (Calvin, Macdonald, Murphy). The object which thiscontemplated was the construction of a new creature to be named; descriptive of either his, from, to be red, (Josephus, Gesenius, Tuch, Hupfeld); or his, from a root in Arabic which signifies "to shine," thus making Adam "the brilliant one;" or his, both as an individual and as a race, from another Arabic root which means "to bring or hold together" (Meier, Furst); or hisGod's image, from, likeness (Eichorn, Richers); or, and most probably, his, from, the ground (Kimchi, Rosenmüller, Kalisch).. The precise relationship in which the nature of theabout to be produced should stand towas to be that of a(shadow - vid. Psalm 39:7 ; Greek,) and a(likeness, from, to bring together, to compare - Isaiah 40:8 ). As nearly as possible the terms are synonymous. If any distinction does exist between them, perhaps(image) denotes the shadow outline of a figure, and(likeness) the correspondence or resemblance of that shadow to the figure. The early Fathers were of opinion that the words were expressive of separate ideas:, of the body, which by reason of its beauty, intelligent aspect, and erect stature was an adumbration of God;, of the soul, or the intellectual and moral nature. According to Augustinehad reference to theto. Irenaeus, Clement, and Origen saw in the first man nature as originally created, and in the second what that nature might become through personal ethical conflict, or through the influence of grace. Bellarmine thought "imaginem in natura, similitudinem in probitate et justitia sitam esse," and conceived that "Adamum peccando non imaginem Dei, sed similitudinero perdidisse." Havernick suggests that image is the concrete, andthe abstract designation of the idea. Modern expositors generally discover no distinction whatever between the words; in this respect following Luther, who renders, and Calvin, who denies that any difference exists between the two. As to what in man constituted the, the reformed theologians commonly held it to have consistedin the spirituality of his being, as an intelligent and free agent;in the moral integrity and holiness of his nature; andin his dominion over the creatures (cf. West. Conf., Genesis 4:2 ).In this connection the profound thought of Maimonides, elaborated by Tayler), should not be overlooked, thatthe specific, as opposed to the architectural, form of a thing; that which inwardly makes a thing what it is, as opposed to that external configuration which it actually possesses. It corresponds to the, or kind, which determines species among animals. It is that which constitutes 'the genus. The relationship of man to the rest of creation is now defined to be one of rule and supremacy. The employment of the plural is the first indication that not simply an individual was about to be called into existence, but a race, comprising many individuals The range of man's authority is farther specified, and the sphere of his lordship traced by an enumeration in ascending order, from the lowest to the highest, of the subjects placed beneath his sway. His dominion should extend(literally, the heavens),(the),(romeo)1:26-28 Man was made last of all the creatures: this was both an honour and a favour to him. Yet man was made the same day that the beasts were; his body was made of the same earth with theirs; and while he is in the body, he inhabits the same earth with them. God forbid that by indulging the body, and the desires of it, we should make ourselves like the beasts that perish! Man was to be a creature different from all that had been hitherto made. Flesh and spirit, heaven and earth, must be put together in him. God said, Let us make man. Man, when he was made, was to glorify the Father, Son, and Holy Ghost. Into that great name we are baptized, for to that great name we owe our being. It is the soul of man that especially bears God's image. Man was made upright, Ec 7:29. His understanding saw Divine things clearly and truly; there were no errors or mistakes in his knowledge; his will consented at once, and in all things, to the will of God. His affections were all regular, and he had no bad appetites or passions. His thoughts were easily brought and fixed to the best subjects. Thus holy, thus happy, were our first parents in having the image of God upon them. But how is this image of God upon man defaced! May the Lord renew it upon our souls by his grace!Alphabetical: according air all along and birds cattle creatures creeping creeps earth every fish God ground image in Let likeness livestock make man move of on our over rule said sea sky that the them Then thing to us