Genesis 1:27 · Bible study
Genesis 1:27 Commentary: Created in His Image, Male and Female
Hebrew · 8 what the commentators say
Meaning in one sentence
What does it mean to be made in God’s image? Explore the meaning of Genesis 1:27 and its connection to humanity’s creation as male and female.
Research Summary
- Meaning: God creates humanity as His image-bearers, male and female, establishing their unique dignity and relational nature.
- Key words: tselem (image), adam (humankind), zakhar (male), neqebah (female).
- Main debate: What constitutes the image: rational soul, moral purity, relational capacity, or dominion? Also whether maleness and femaleness are part of the image itself.
- Theological theme: Imago Dei, human dignity, complementarity of sexes, marriage foundation.
- Best use: Foundational text for biblical anthropology, human rights, and marriage theology.
Translation Comparison
BSB Berean Standard Bible 2020
So God created man in His own image; in the image of God He created him; male and female He created them.
WEB World English Bible 2000
God created man in his own image. In God’s image he created him; male and female he created them.
KJV King James Version 1769
So God created man in his own image, in the image of God created he him; male and female created he them.
ASV American Standard Version 1901
And God created man in his own image, in the image of God created he him; male and female created he them.
YLT Young's Literal Translation 1898
And God prepareth the man in His image; in the image of God He prepared him, a male and a female He prepared them.
Darby Darby Bible 1890
And God created Man in his image, in the image of God created he him; male and female created he them.
Douay-Rheims Douay-Rheims Bible 1899
And God created man to his own image: to the image of God he created him: male and female he created them.
Translations in other languages (10 available)
Y crió Dios al hombre á su imagen, á imagen de Dios lo crió; varón y hembra los crió.
E criou Deus o ser humano à sua imagem, à imagem de Deus o criou; macho e fêmea os criou.
Dieu créa l’ homme à son image, il le créa à l’ image de Dieu, il créa l’ homme et la femme.
Und Gott schuf den Menschen ihm zum Bilde, zum Bilde Gottes schuf er ihn; und schuf sie einen Mann und ein Weib.
En God schiep den mens naar Zijn beeld; naar het beeld van God schiep Hij hem; man en vrouw schiep Hij ze.
E Dio creò l’uomo a sua immagine; lo creò a immagine di Dio; li creò maschio e femmina.
Stworzył tedy Bóg człowieka na wyobrażenie swoje; na wyobrażenie Boże stworzył go; mężczyznę i niewiastę stworzył je.
И сотворил Бог человека по образу Своему, по образу Божию сотворил его; мужчину и женщину сотворил их.
神 就照著自己的形像 造 人，乃是照著他 的形像 造 男 造 女。
And God made man in his image, in the image of God he made him: male and female he made them.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 1:27
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Genesis 1:27 affirms humanity's unique creation in God's image. Calvin emphasizes that the repeated mention is not vain but "a remarkable instance of the Divine goodness." Gill specifies that the image includes the form of the body, the immortality of the soul, intellectual powers, purity, and dominion over creation. The Cambridge Bible notes the poetic repetition characteristic of the Priestly Code, which underscores the solemnity of the event. The verse immediately links the image with being created "male and female." Calvin adds that this pairing commends the conjugal bond "by which the society of mankind is cherished." Thus the image is not merely individual but relational: male and female together reflect the Creator.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: God created humans as distinct from animals, in His image, as male and female, establishing both their unique dignity and their relational design.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The meaning of the image of God | All traditions agree that the image distinguishes humans from animals and involves a likeness to God in some way. | Whether it is primarily a set of spiritual attributes (reason, morality), a relational capacity, or a functional role (dominion). Some traditions emphasize the soul's immortality; others stress the relational male-female structure. |
| Inclusion of 'male and female' in the image | Both male and female equally bear God's image. | Whether the differentiation of sexes is part of the image itself or merely the context in which the image exists. Some see the relationship between man and woman as reflecting the relational nature of the triune God. |
| The creation of man as the culmination of creation | Man is the final act of creation, indicating special status and purpose. | Whether this implies a hierarchical relationship between humans and the rest of creation (dominion as domination or stewardship) and how humans relate to the animal creation. |
| The unity of the human race | The verse teaches that all humans are created by God and bear His image, establishing a common dignity. | Whether this implies monogenism (descent from one pair) or allows for polygenism; the Cambridge Bible notes that the question of one original pair is not within the horizon of this passage. |
Historical & Cultural Context
This verse concludes the sixth day of creation, the climax of the Genesis narrative. Earlier, animals were created "after their kind," but man is made after God's "image" and "likeness", terms that distinguish him from all other creatures. The Hebrew word for "man," adam, is a collective noun meaning "mankind," linked to adamah (soil), marking his earthly origin yet also his dignity as God's representative. The threefold repetition of "created" is a literary feature of the Priestly source, reflecting careful composition. In the ancient Near East, kings were often described as the image of a god, set up to rule on the god's behalf. Here, all humanity, not just a monarch, bears that image, implying a radical dignity and a governing role over creation.
The specification "male and female" immediately after the image suggests that the relational structure of humanity is intrinsic to its design. Calvin notes that the phrase means man was incomplete without woman, and the pairing establishes the foundation for marriage and human society. Gill also rejects the ancient myth that humans were created hermaphroditic, emphasizing that God created two distinct sexes. This verse thus sets the stage for the rest of Scripture's teaching on human dignity, gender, and marriage.
Textual Notes
The consulted sources note no significant textual variants for Genesis 1:27. The Hebrew text is stable across manuscripts, and translations differ only in phrasing (e.g., “created” vs. Young’s Literal “prepareth”). No measure needs to be taken on text-critical grounds.
Reception History
This verse has been a cornerstone of Christian anthropology. Early theologians such as Irenaeus distinguished between “image” (given in creation) and “likeness” (to be attained in Christ). Augustine saw the image in the rational soul's memory, understanding, and will. The Reformers, including Calvin and Luther, emphasized the image as original righteousness lost in the Fall. In modern theology, Karl Barth argued that the image is specifically the male-female relationship, reflecting God's covenantal love. The verse continues to be central in debates about human dignity, gender, and marriage.
Preaching This Verse
Three-point outline
- Unique Creation: God creates man in His own image, setting him apart from all other creatures as the crown of creation.
- Relational Existence: Male and female together reflect the image, showing that we are made for relationship.
- Divine Commission: Being in the image includes the call to represent God as stewards of creation (see verse 28: blessing and dominion).
Five-point outline
- The creation of man is the climactic act of the sixth day, preceded by divine deliberation (v.26).
- Man is created in God's image, a phrase that echoes throughout Scripture as the ground of human dignity (Gen 9:6; 1 Cor 11:7).
- The image is not a set of abstract qualities but the whole person, including body and soul.
- Immediately, the text specifies male and female: both sexes equally bear the image, yet they are distinct.
- This pairing points to the relational nature of God and the structure of human community: family, marriage, and society.
Illustration hooks
- A mirror that perfectly reflects a face: we are created to reflect God's character, but the mirror can become tarnished (the Fall).
- The cornerstone of a building often carries the image of the architect; every human being carries the divine hallmark.
Questions your congregation is asking
- If all people bear God's image, how should that change the way we treat those who are different from us?
- Why is the creation of male and female placed right next to the image of God? What does that tell us about God's design for relationships?
Leading a Discussion
Genesis 1:27 is a foundational text for understanding who we are as human beings. In a single verse, it declares our origin, our dignity, and our essential design as male and female. These questions will help your group see both the deep truth of the verse and its implications for daily life.
Discussion questions
- What does the text actually say about the creation of man? How does it differ from the way animals are created in the earlier verses?
- The verse repeats “created” three times. Why do you think the writer uses this repetition? What effect does it have?
- What does the phrase “image of God” mean? Look at the context: it includes dominion (v.26,28) and the distinction of male and female. How do these pieces fit together?
- Why is the mention of “male and female” included right after “in the image of God”? Does this suggest that our gender is part of bearing the image?
- How does this verse shape the way we see ourselves and others? What difference does it make in practical situations, at work, at home, in the world?
- Jesus is called “the image of the invisible God” (Colossians 1:15). How does Christ restore and perfect the image that was marred by sin?
- What is one way you can honor the image of God in someone else this week?
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 2:18 | Yahweh God said, “It is not good for the man to be alone. I will make him a helper comparable to him.” |
| Genesis 2:21 | Yahweh God caused the man to fall into a deep sleep. As the man slept, he took one of his ribs, and closed up the flesh in its place. |
| Genesis 2:25 | The man and his wife were both naked, and they were not ashamed. |
| 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 5:2 | He created them male and female, and blessed them. On the day they were created, he named them Adam. |
| Psalms 139:14 | I will give thanks to you, for I am fearfully and wonderfully made. Your works are wonderful. My soul knows that very well. |
| Isaiah 43:7 | everyone who is called by my name, and whom I have created for my glory, whom I have formed, yes, whom I have made.’” |
| Malachi 2:15 | Did he not make you one, although he had the residue of the Spirit? Why one? He sought godly offspring. Therefore take heed to your spirit, and let no one deal treacherously against the wife of his youth. |
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
8 public-domain commentaries, condensed into plain language.
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 argues that the repeated mention of God's image is no empty repetition; it proclaims God's goodness and reminds us of our fallen state, stirring desire for restoration. He also stresses that creating them male and female shows man alone was incomplete, needing a wife as companion to preserve human society through marriage.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary treats the verse’s poetic rhythm as evidence of its Priestly Code origins. It argues that the text does not address modern anthropological debates about multiple human races or single ancestral pairs. Instead, the Hebrew writer focuses on a population from one stock, using a symbolically universal account that applies to all humanity regardless of specific racial origins.
Geneva Bible Notes Reformed 1599
The Geneva Bible highlights the parallel structure to show that both man and woman equally bear God’s image. This shared dignity means neither sex holds a superior spiritual status before the Creator. The text emphasizes that humanity as a whole, in its dual nature, reflects divine likeness rather than just the male portion.
Gill's Exposition of the Bible Baptist 1748
Gill argues that the image of God includes man's upright physical form and a body prepared for the incarnate Christ, not only spiritual qualities. He insists Adam and Eve were created as two distinct individuals, not a hermaphrodite, to establish monogamy. The Jerusalem Targum identifies the Word of the Lord as the agent of this creation.
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 command to consultation, "Let us make," signals the unique dignity of humanity. He argues this plural language reflects the Trinity’s joint work, fitting for a being designed to bridge the spiritual and physical worlds. This deliberate act underscores man’s special role as the crown of creation, endowed with an immortal soul and authority over the earth.