Genesis 1:26 · Bible study
Genesis 1:26 Commentary: The Image of God and the Divine 'Us'
Hebrew · 10 what the commentators say
Meaning in one sentence
Explore the meaning of being made in God's image and the plural 'us' in Genesis 1:26. An in-depth study for teaching and preaching.
Research Summary
- Meaning: Humans are created as God's royal representatives, bearing His moral and spiritual likeness, and given authority over creation.
- Key words: צֶלֶם (tselem, image) and דְּמוּת (demut, likeness) together denote a resemblance that is both representative and relational.
- Main debate: Whether the plural “us” refers to the Trinity, an angelic council, or a plural of majesty, and whether the image is primarily moral/spiritual or includes authority/relationship.
- Theological theme: The unique dignity of humanity as God's image-bearers, and the mandate of responsible stewardship over creation.
- Best use: Foundation for teaching on human value, ethics, gender equality (male and female together bear the image), and environmental care.
Translation Comparison
BSB Berean Standard Bible 2020
Then God said, “Let Us make man in Our image, after Our likeness, to rule over the fish of the sea and the birds of the air, over the livestock, and over all the earth itself and every creature that crawls upon it.”
WEB World English Bible 2000
God said, “Let’s make man in our image, after our likeness. Let them have dominion over the fish of the sea, and over the birds of the sky, and over the livestock, and over all the earth, and over every creeping thing that creeps on the earth.”
KJV King James Version 1769
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.
ASV American Standard Version 1901
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 birds of the heavens, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
YLT Young's Literal Translation 1898
And God saith, `Let Us make man in Our image, according to Our likeness, and let them rule over fish of the sea, and over fowl of the heavens, and over cattle, and over all the earth, and over every creeping thing that is creeping on the earth.'
Darby Darby Bible 1890
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 heavens, and over the cattle, and over the whole earth, and over every creeping thing that creepeth on the earth.
Douay-Rheims Douay-Rheims Bible 1899
And he said: Let us make man to our image and likeness: and let him have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth, and every creeping creature that moveth upon the earth.
Translations in other languages (10 available)
Y dijo Dios: Hagamos al hombre á nuestra imagen, conforme á nuestra semejanza; y señoree en los peces de la mar, y en las aves de los cielos, y en las bestias, y en toda la tierra, y en todo animal que anda arrastrando sobre la tierra.
E disse Deus: Façamos ao ser humano à nossa imagem, conforme nossa semelhança; e domine os peixes do mar, e as aves dos céus, e os animais, e toda a terra, e todo animal que anda arrastando sobre a terra.
Puis Dieu dit: Faisons l’ homme à notre image, selon notre ressemblance, et qu’ il domine sur les poissons de la mer, sur les oiseaux du ciel, sur le bétail, sur toute la terre, et sur tous les reptiles qui rampent sur la terre.
Und Gott sprach: Laßt uns Menschen machen, ein Bild, das uns gleich sei, die da herrschen über die Fische im Meer und über die Vögel unter dem Himmel und über das Vieh und über die ganze Erde und über alles Gewürm, das auf Erden kriecht.
En God zeide: Laat Ons mensen maken, naar Ons beeld, naar Onze gelijkenis; en dat zij heerschappij hebben over de vissen der zee, en over het gevogelte des hemels, en over het vee, en over de gehele aarde, en over al het kruipend gedierte, dat op de aarde kruipt.
Poi Dio disse: “Facciamo l’uomo a nostra immagine e a nostra somiglianza, ed abbia dominio sui pesci del mare e sugli uccelli del cielo e sul bestiame e su tutta la terra e su tutti i rettili che strisciano sulla terra”.
Zatem rzekł Bóg: Uczyńmy człowieka na wyobrażenie nasze, według podobieństwa naszego; a niech panuje nad rybami morskimi, i nad ptactwem niebieskim, i nad zwierzęty, i nad wszystką ziemią, i nad wszelkim płazem, płazającym się po ziemi.
И сказал Бог: сотворим человека по образу Нашему [и] по подобию Нашему, и да владычествуют они над рыбами морскими, и над птицами небесными, [и над зверями,] и над скотом, и над всею землею, и над всеми гадами, пресмыкающимися по земле.
神 說：「我們要照著我們的形像、按著我們的樣式 造 人，使他們管理 海 裡的魚、空 中的鳥、地上的牲畜，和全 地，並地上 所爬的 一切 昆蟲。」
And God said, Let us make man in our image, like us: and let him have rule over the fish of the sea and over the birds of the air and over the cattle and over all the earth and over every living thing which goes flat on the earth.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 1:26
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
The commentators agree that this verse marks a decisive moment in creation. Man is not produced by a command to the earth but by a divine resolution: “Let us make man.” The terms “image” (צֶלֶם, tselem) and “likeness” (דְּמוּת, demut) are treated as nearly synonymous, underscoring the unique dignity God bestows on humanity. Matthew Henry and Jamieson-Fausset-Brown locate that image primarily in moral and spiritual qualities, original righteousness, knowledge, holiness, rather than in physical form. Adam Clarke specifies that the image pertains to the soul’s intellectual and moral nature, reflecting God’s perfections. On the plural “us,” there is less agreement. Many older commentators (Wesley, Gill, Matthew Henry) see the Trinity. Calvin holds that God consults with Himself, rejecting any angelic participation. The Cambridge Bible notes that the traditional Trinitarian reading, while ancient, may press New Testament theology back into Genesis; it also surveys other views (plural of majesty, address to heavenly court). Despite these differences, all affirm that God alone creates, and that man receives a status above all other creatures, a representative and ruler under God.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Trinitarian: The plural “us” is seen as an internal dialogue among Father, Son, and Holy Spirit; supported by New Testament passages linking the Son to creation (John 1:1-3, Colossians 1:16) and the Spirit's role (Genesis 1:2).
- Angelic council: God addresses the heavenly court (angels); supported by passages like 1 Kings 22:19-23 and Job 1-2 where God speaks with angelic beings. This view is found in some Jewish interpretations.
- Plural of majesty: God uses the plural to express royal majesty, similar to later royal edicts (Ezra 4:18). This avoids reading the Trinity into the Old Testament and preserves monotheism.
- Self-deliberation: God speaks to Himself, as Calvin suggested, emphasizing the solemnity of the act without implying any other person. The plural may reflect the fullness of God's attributes.
What is clear: All Christians agree that God alone is the Creator, that humanity is created with unique dignity and purpose, and that the image of God, however defined, sets humans apart from the rest of creation.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'image of God' | All traditions agree that humans are created with a unique dignity and standing before God, distinct from animals. | Some (e.g., Calvin, Matthew Henry) emphasize moral righteousness and spiritual qualities; others (e.g., modern theologians) stress the relational and functional aspects (representation and dominion). The physical form is generally excluded because God has no body. |
| The plural 'us' in 'Let us make man' | All agree this phrasing highlights the extraordinary importance of man's creation, breaking the pattern of earlier commands. | Trinitarian Christians read it as a hint of the triune God. Jewish and some Protestant commentators see God addressing angels or using a plural of majesty. The Cambridge Bible argues that strict monotheism and the singular verb 'said' (וַיֹּאמֶר) rule out polytheism, but the reference remains debated. |
| Is the image of God retained after the fall? | All affirm that humanity still bears the image (Genesis 9:6; James 3:9), which is the basis for human dignity and the prohibition of murder. | Catholic and Orthodox traditions hold that original righteousness was lost but the natural image remains. Reformed theology speaks of the image as corrupted but not erased, restored progressively in Christ. Some argue the image was severely damaged, not lost. |
| Scope of dominion | Humanity is given authority over the animal world and the earth, reflecting God's own rule. | Interpretations range from responsible stewardship (caring for creation as God's representatives) to a mandate to use creation for human benefit. Environmental activists and traditional commentators differ on the degree of human intervention permitted. |
Historical & Cultural Context
Genesis 1 comes from the Priestly tradition, likely compiled during or after the Babylonian exile. The six-day structure presents God as ordering a cosmos from chaos, each stage building toward a final, inhabited sanctuary. Day six is the climax: after creating land animals, God creates humanity. The wording “Let us make man” breaks the pattern. Earlier days used direct commands (“Let there be…”). Here, God speaks with deliberation, signaling that this creature is unlike any other.
The phrase “in our image, after our likeness” echoes ancient Near Eastern royal ideology. In Egypt and Mesopotamia, kings were called the “image” of a god, standing as the deity’s living representative on earth. Genesis democratizes this: every human being carries that royal status. The two terms, tselem (image) and demut (likeness), appear together in Genesis 5:3 of Adam’s son Seth, a physical, familial resemblance. But in context, with God having no body, commentators argue the likeness is spiritual and moral.
The plural “us” has provoked much debate. The word for God here is אֱלֹהִים (Elohim), a plural form used with singular verbs throughout Genesis 1. When God says “Let us make,” the verb “make” (נַעֲשֶׂה) is first-person plural. Jewish interpreters from the Targums onward often explained this as God addressing His heavenly court of angels, though Calvin and others note that Scripture never says angels helped create. The Christian tradition, from the early church through the Reformation, generally saw here a veiled reference to the Trinity. The Cambridge Bible calls the traditional Trinitarian view “untenable” as historical exegesis because the full revelation of the Trinity comes later. Yet other explanations (plural of majesty, self-deliberation) have their own problems, as Keil and Delitzsch point out. The very difficulty reminds readers that this is a God beyond human categories, consulting within His own being before shaping the creature who would bear His likeness.
Textual Notes
The consulted sources note no significant textual variants for Genesis 1:26. The Hebrew text is stable across manuscripts, and the main interpretive discussions center on grammar and theology rather than scribal differences.
Reception History
Early church fathers such as Irenaeus and Augustine saw in the plural “us” a foreshadowing of the Trinity, and located the image primarily in the rational soul and the capacity for relationship with God. Medieval theologians like Aquinas built on this, emphasizing the image as reason and free will. The Reformation brought fresh attention to the moral content: Luther and Calvin stressed original righteousness, while the Westminster Confession defines the image as “knowledge, righteousness, and true holiness.” In the modern period, the image has been explored in relational terms (Karl Barth) and as the basis for human rights and dignity, influencing movements against slavery and for disability inclusion. The verse remains central to Christian anthropology, regularly invoked in discussions on bioethics, the value of every person, and creation care.
Preaching This Verse
Three-point outline
- Created with Counsel: God’s deliberation (“Let us”) shows that humans are not an afterthought but the intentional crown of creation. This is our dignity, we come from God’s purpose, not chance.
- Bearing God’s Image: We are made to reflect God’s character, righteousness, knowledge, holiness. The image defines our identity and shapes our calling.
- Given Dominion: Dominion is not exploitation but representation. We rule under God’s authority, caring for creation as His stewards.
Five-point outline
- The Setting: The sixth day and the pattern of creation (vv. 24-25).
- The Consultation: “Let us make man”, the shift in tone signals something new.
- The Image: What it means to bear God’s likeness (moral, spiritual, relational).
- The Dominion: Authority over creation as a trust, not a license.
- The Application: Living as image-bearers in a fallen world.
Illustration hooks
- A parent’s careful preparation of a child’s room before birth, God prepared the world before placing humans in it.
- An ambassador who bears the authority and likeness of the sending nation, we represent God in creation.
- A mirror that reflects the sun, though dimmed, it still catches the light (the image marred but not lost).
Questions your congregation is asking
- “Does being made in God’s image mean we look like God physically?”
- “If we are still in God’s image after the fall, what changed?”
- “Does this verse give humans the right to do whatever we want with animals and the earth?”
Leading a Discussion
This passage sets the foundation for a biblical view of humanity. As you read it together, let the weight of the words settle: God takes counsel within Himself before making us. Every person, regardless of ability, age, or background, carries this stamp of dignity.
Discussion questions
- What is different about the way God creates man compared to earlier creatures?
- The words “image” and “likeness” are used together. Why do you think the author repeats the idea?
- What does the plural “us” suggest to you about the nature of God? How do different traditions understand it?
- How does being made in God’s image shape the way we treat other people, especially those who are marginalized?
- What does “dominion” mean in this context? How does it differ from domination or exploitation?
- In what ways do you see the image of God reflected in your own life? In what ways is it obscured?
- How does this verse connect to the Christian hope of being remade in Christ’s image (Romans 8:29, 2 Corinthians 3:18)?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 3:22 | Yahweh God said, “Behold, the man has become like one of us, knowing good and evil. Now, lest he reach out his hand, and also take of the tree of life, and eat, and live forever—” |
| Genesis 5:1 | This is the book of the generations of Adam. In the day that God created man, he made him in God’s likeness. |
| Genesis 9:2 | The fear of you and the dread of you will be on every animal of the earth, and on every bird of the sky. Everything that moves along the ground, and all the fish of the sea, are delivered into your hand. |
| Genesis 9:4 | But flesh with its life, that is, its blood, you shall not eat. |
| Genesis 9:6 | Whoever sheds man’s blood, his blood will be shed by man, for God made man in his own image. |
| Genesis 11:7 | Come, let’s go down, and there confuse their language, that they may not understand one another’s speech.” |
| Job 5:23 | For you will be allied with the stones of the field. The animals of the field will be at peace with you. |
| Job 35:10 | But no one says, ‘Where is God my Maker, who gives songs in the night, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke stresses that the phrase "Let us make man" signals something extraordinary. He distinguishes sharply between the body, which is wonderfully structured, and the soul, which alone bears God's image. For Clarke, that image is intellectual and moral: the soul directly issued from God, holy, just, wise, and perfect.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that the plural "Let us make" in man's creation points to a plurality of persons within God himself, not a royal "we" or consultation with angels. He stresses that God's image in man consists in spiritual qualities like reason, will, speech, and power, not physical form, which sets humans apart from all lower animals.
Calvin's Commentaries Reformed 1564
Calvin stresses that God deliberately pauses to consult with himself before creating man, a step he took for no other creature. This "consultation" is not because God needed advice but to honor human dignity, showing that man was a work of supreme importance.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible weighs six possible interpretations of God’s plural "us" in this verse. It finds the traditional Trinity reading historically untenable and dismisses polytheistic options. The explanations it considers most probable are the plural of deliberation, which adds solemn dignity, and God consulting the angels of His heavenly court.
Geneva Bible Notes Reformed 1599
The Geneva Bible notes point to the plural "us" in God's speech as evidence of the Trinity consulting together before creating humanity. Man's unique creation in God's image sets him apart from all other creatures and establishes his rightful authority over the earth and every living thing.
Gill's Exposition of the Bible Baptist 1748
Gill argues that God’s plural language addresses the Son and Holy Spirit, not angels or human kings. He sees this as a divine consultation highlighting man’s unique dignity rather than any difficulty in creation. This view rejects Jewish interpretations that link the phrase to mystical figures like Adam Kadmon.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB stresses that the image of God in humanity was not physical form, intellect, or even immortality, but original righteousness—a moral likeness in holy character. He sees this as the foundation of humanity’s royal authority on earth. The new creation in Christ simply restores that lost image.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch rejects the view that the plural "we" in the creation of man refers directly to the Trinity or to angels. They argue it is a majestic plural expressing the fullness of divine powers and essences within the one God, a depth that later revelation would unfold as distinct persons. The divine likeness itself consists in spiritual personality, a creaturely copy of God's holiness, shattered by sin and restored only through Christ.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that man was created last among all creatures, a placement both humbling and honorable. Being last proves man was no helper to God in creation, yet it also means the entire world was fully furnished and ready for him to inhabit and enjoy from the moment he was made.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights that God's shift from commanding to consulting—"Let us make man"—shows the Trinity's direct involvement, setting humanity apart. The image of God consists not in the body but in the soul's spiritual, intelligent, and immortal nature, along with humanity's appointed authority over creation.