Greetings,
i was thinking, 'what does 'made' mean? From there, 'made in the image of God' or not?
Bless you ....><>
‛âśâh
aw-saw'
A primitive root; to do or make, in the broadest sense and widest application: - accomplish, advance, appoint, apt, be at, become, bear, bestow, bring forth, bruise, be busy, X certainly, have the charge of, commit, deal (with), deck, + displease, do, (ready) dress (-ed), (put in) execute (-ion), exercise, fashion, + feast, [fight-] ing man, + finish, fit, fly, follow, fulfil, furnish, gather, get, go about, govern, grant, great, + hinder, hold ([a feast]), X indeed, + be industrious, + journey, keep, labour, maintain, make, be meet, observe, be occupied, offer, + officer, pare, bring (come) to pass, perform, practise, prepare, procure, provide, put, requite, X sacrifice, serve, set, shew, X sin, spend, X surely, take, X thoroughly, trim, X very, + vex, be [warr-] ior, work (-man), yield, use.
Total KJV occurrences: 2633
צֶלֶם
ṣelem: A masculine noun meaning an image, a likeness, a statue, a model, a drawing, a shadow. The word means image or likeness; its most celebrated theological and anthropological use was to depict human beings as made in God's own image (Gen_1:26-27; Gen_5:3). People continue to be in His image even after the fall, although the image is marred (Gen_9:6), and still serves as the basis of the prohibition not to kill human beings.
It is used metaphorically to depict persons as shadows, phantoms, or unknowing, senseless, fleeting beings carrying out the motions of life (Psa_39:6 [7]); unless they have hope in God (see Psa_39:7 [8]). In a similar vein, the wicked before the Lord are considered as mere dreams or fantasies (Psa_73:20).
The word is also used in a concrete sense to depict images cut out of or molded from various materials. The word describes the images or idols of foreign or strange gods (2Ki_11:18; Amo_5:26).
The people of Israel produced images used as idols from their own jewelry (Eze_7:20; Eze_16:17). Israel was, on its entrance into Canaan, to destroy all the molten images of the heathen (Num_33:52). In Eze_23:14, this word refers to pictures of Babylonians that enticed the people of Israel into apostasy when they saw them (Eze_23:14).
demûṯ: A feminine noun meaning likeness. This word is often used to create a simile by comparing two unlike things, such as the wickedness of people and the venom of a snake (Psa_58:4 [5]); the sound of God's gathering warriors and of many people (Isa_13:4); or the angelic messenger and a human being (Dan_10:16).
Additionally, this word is used in describing humans being created in the image or likeness of God (Gen_1:26; Gen_5:1); the likeness of Seth to Adam (Gen_5:3); the figures of oxen in the temple (2Ch_4:3); the pattern of the altar (2Ki_16:10). But most often, Ezekiel uses it as he describes his visions by comparing what he saw to something similar on earth (Eze_1:5, Eze_1:16; Eze_10:1).
Likeness: The pictograph d is a door representing the idea of moving back and forth. The m is a picture of water and can represent any liquid especially blood. Combined these pictures mean "the moving back and forth of water" or the "flowing of blood". Similarly, the grape plant takes water from the ground and moves it to the fruit where the water becomes the blood of the grape. (eng: dumb)
Image
1. eikon (G1504) denotes "an image"; the word involves the two ideas of representation and manifestation. "The idea of perfection does not lie in the word itself, but must be sought from the context" (Lightfoot); the following instances clearly show any distinction between the imperfect and the perfect likeness.
The word is used (1) of an "image" or a coin (not a mere likeness), Mat_22:20; Mar_12:16; Luk_20:24; so of a statue or similar representation (more than a resemblance), Rom_1:23; Rev_13:14, Rev_13:15 (thrice); Rev_14:9, Rev_14:11; Rev_15:2; Rev_16:2; Rev_19:20; Rev_20:4; of the descendants of Adam as bearing his image, 1Co_15:49, each a representation derived from the prototype; (2) of subjects relative to things spiritual, Heb_10:1, negatively of the Law as having "a shadow of the good things to come, not the very image of the things," i.e., not the essential and substantial form of them; the contrast has been likened to the difference between a statue and the shadow cast by it;
(3) of the relations between God the Father, Christ, and man, (a) of man as he was created as being a visible representation of God, 1Co_11:7, a being corresponding to the original; the condition of man as a fallen creature has not entirely effaced the "image"; he is still suitable to bear responsibility, he still has Godlike qualities, such as love of goodness and beauty, none of which are found in a mere animal; in the Fall man ceased to be a perfect vehicle for the representation of God; God's grace in Christ will yet accomplish more than what Adam lost;
(b) of regenerate persons, in being moral representations of what God is, Col_3:10; cf. Eph_4:24; (c) of believers, in their glorified state, not merely as resembling Christ but representing Him, Rom_8:29; 1Co_15:49; here the perfection is the work of divine grace; believers are yet to represent, not something like Him, but what He is in Himself, both in His spiritual body and in His moral character; (d) of Christ in relation to God, 2Co_4:4, "the image of God," i.e., essentially and absolutely the perfect expression and representation of the Archetype, God the Father; in Col_1:15, "the image of the invisible God" gives the additional thought suggested by the word "invisible," that Christ is the visible representation and manifestation of God to created beings; the likeness expressed in this manifestation is involved in the essential relations in the Godhead, and is therefore unique and perfect; "he that hath seen Me hath seen the Father," Joh_14:9.
"The epithet 'invisible'...must not be confined to the apprehension of the bodily senses, but will include the cognizance of the inward eye also" (Lightfoot).
As to synonymous words, homoioma, "likeness," stresses the resemblance to an archetype, though the resemblance may not be derived, whereas eikon is a "derived likeness" (see LIKENESS); eidos, "a shape, form," is an appearance, "not necessarily based on reality" (see FORM); skia, is "a shadowed resemblance" (see SHADOW); morphe is "the form, as indicative of the inner being" (Abbott-Smith); see FORM. For charakter, see No. 2.
2. charakter (G5481) denotes, firstly, "a tool for graving" (from charasso, "to cut into, to engross"; cf. Eng., "character," "characteristic"); then, "a stamp" or "impress," as on a coin or a seal, in which case the seal or die which makes an impression bears the "image" produced by it, and, vice versa, all the features of the "image" correspond respectively with those of the instrument producing it. In the NT it is used metaphorically in Heb_1:3, of the Son of God as "the very image (marg., 'the impress') of His substance."
RV. The phrase expresses the fact that the Son "is both personally distinct from, and yet literally equal to, Him of whose essence He is the adequate imprint" (Liddon). The Son of God is not merely his "image" (His charakter), He is the "image" or impress of His substance, or essence. It is the fact of complete similarity which this word stresses in comparison with those mentioned at the end of No. 1. In the Sept., Lev_13:28, "the mark (of the inflammation)."
"In Joh_1:1-3, Col_1:15-17, and Heb_1:2, Heb_1:3, the special function of creating and upholding the universe is ascribed to Christ under His titles of Word, Image, and Son, respectively. The kind of Creatorship so predicated of Him is not that of a mere instrument or artificer in the formation of the world, but that of One 'by whom, in whom, and for whom' all things are made, and through whom they subsist. This implies the assertion of His true and absolute Godhood" (Laidlaw, in Hastings' Bib. Dic.).
Note: The similar word charagma, "a mark" (see GRAVEN and MARK), has the narrower meaning of "the thing impressed," without denoting the special characteristic of that which produces it, e.g., Rev_13:16, Rev_13:17. In Act_17:29 the meaning is not "graven (charagma) by art," but "an engraved work of art."
Vine
Still a good tool to use...
Shalom
Johann
