⇒ See also the McClintock and Strong Biblical Cyclopedia. The following are some of the questions that arise: The idea is important in relation to the Biblical doctrine of man, and has figured prominently in theological discussion. The priestly writer alone in the Old Testament uses this expression to describe the nature of man, though the general meaning of the passage Ge 1:26 f is echoed in Ps 8:5-8, and the term itself reappears in Apocrypha (Sirach 17:3 The Wisdom of Solomon 2:23) and in the New Testament (see below). To define man's fundamental relation to God, the priestly writer in Gen uses two words: "image" (tselem) and "likeness" (demuth) once employing both together (Ge 1:26 compare Ge 5:3), but elsewhere one without the other, "image" only in Ge 1:27 9:6, and "likeness" only in Ge 5:1. ⇒ See the definition of image in the KJV Dictionary ⇒ See a list of verses on IMAGE in the Bible. For "image" in connection with idolatrous practices, see IDOLATRY IMAGES PILLAR TERAPHIM, etc. Here we are concerned with the last two usages. Re 14:9)) (2) of man as made in the image of God (3) of Christ as the image of God.
(1) "Image" as object of idolatrous worship (translations about a dozen words, including maccekhah, "molten image" (De 9:12, etc.) matstsebhah, in the King James Version translated "image" or "pillar," in the Revised Version (British and American) always "pillar" (Ex 23:24, etc.) pecel, "graven image" (Ex 20:4, etc.) tselem, "image" (2Ki 11:18, etc.) eikon, "image" (e.g.
Im'-aj (tselem eikon): Its usage falls under 3 main heads.
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