Genesis 1:26

Authorized King James Version

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.

Word-by-Word Analysis

וַיֹּ֣אמֶר

H559

said

to say (used with great latitude)

אֱלֹהִ֔ים

H430

And God

gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of

נַֽעֲשֶׂ֥ה

H6213

Let us make

to do or make, in the broadest sense and widest application

אָדָ֛ם

H120

man

ruddy i.e., a human being (an individual or the species, mankind, etc.)

בְּצַלְמֵ֖נוּ

H6754

in our image

a phantom, i.e., (figuratively) illusion, resemblance; hence, a representative figure, especially an idol

כִּדְמוּתֵ֑נוּ

H1823

after our likeness

resemblance; concretely, model, shape; adverbially, like

וְיִרְדּוּ֩

H7287

and let them have dominion

to tread down, i.e., subjugate; specifically, to crumble off

בִדְגַ֨ת

H1710

over the fish

fish

הַיָּ֜ם

H3220

of the sea

a sea (as breaking in noisy surf) or large body of water; specifically (with the article), the mediterranean sea; sometimes a large river, or an artif

#10

וּבְע֣וֹף

H5775

and over the fowl

a bird (as covered with feathers, or rather as covering with wings), often collectively

#11

הַשָּׁמַ֗יִם

H8064

of the air

the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds move, as well as to the higher ether where the celestial bodies r

#12

וּבַבְּהֵמָה֙

H929

and over the cattle

properly, a dumb beast; especially any large quadruped or animal (often collective)

#13

וּבְכָל

H3605

properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)

#14

הָאָֽרֶץ׃

H776

and over all the earth

the earth (at large, or partitively a land)

#15

וּבְכָל

H3605

properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)

#16

הָרֶ֖מֶשׂ

H7431

and over every creeping thing

a reptile or any other rapidly moving animal

#17

הָֽרֹמֵ֥שׂ

H7430

that creepeth

properly, to glide swiftly, i.e., to crawl or move with short steps; by analogy to swarm

#18

עַל

H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

#19

הָאָֽרֶץ׃

H776

and over all the earth

the earth (at large, or partitively a land)

Cross References

Related verses that illuminate this passage (hover to preview):

¹ Genesis 5:1 Genesis 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;
— Made in God's likeness
² Ephesians 4:24 Ephesians 4:24
And that ye put on the new man, which after God is created in righteousness and true holiness.
— New man in God's image
³ Colossians 3:10 Colossians 3:10
And have put on the new man, which is renewed in knowledge after the image of him that created him:
— Renewed in knowledge

Analysis

Let us make man in our image, after our likeness. This pivotal verse introduces humanity's creation with striking theological significance. The plural "Let us" has generated extensive theological discussion. While some see this as a plural of majesty (royal we), the most compelling interpretation recognizes an intra-Trinitarian conversation, especially given New Testament revelation (John 1:1-3, Colossians 1:16).

The Hebrew words tselem (צֶלֶם, "image") and demuth (דְּמוּת, "likeness") are essentially synonymous, together emphasizing humanity's unique status as God's representatives. This image encompasses: (1) rational and moral capacities, (2) relational nature, (3) creative abilities, (4) dominion over creation, and (5) spiritual dimension. Importantly, the image of God is not something humans possess but something they are.

The immediate context links the image to dominion—humans are God's vice-regents on earth. This establishes human dignity, purpose, and responsibility. Every human bears this image, making human life sacred and murder heinous (Genesis 9:6). The fall damages but does not eliminate this image (James 3:9).

Historical Context

The concept of humans as divine images was revolutionary in the ancient Near East. While other cultures depicted only kings as divine images, Genesis democratizes this honor—all humans bear God's image regardless of social status. In Egypt, the Pharaoh was considered the living image of the gods, while in Mesopotamia, only kings were called divine images. Genesis radically declares that every human, from the greatest to the least, shares this extraordinary dignity.

Ancient creation accounts typically portrayed humans as afterthoughts or slaves to the gods. The Babylonian Atrahasis Epic describes humans created to relieve the gods of burdensome labor. By contrast, Genesis presents humans as the crown of creation, specially crafted by God's own hands and breath. This would have been profoundly counter-cultural to ancient readers familiar with their insignificance in other religious systems.

Questions for Reflection

How does the image of God distinguish humans from animals and what implications does this have for bioethics?
In what ways does understanding humans as God's image-bearers shape our view of human rights and social justice?
How should the doctrine of imago Dei influence our approach to race relations, disability, and the value of human life at all stages?

Related Resources

Explore related topics, people, and study resources to deepen your understanding of this passage.

People

Study Resources

Biblical Timeline