Leupold Genesis part 59 verse 27 Man

27. So God created man in His image, in the image of God He created him, male and female He created them.

The higher strain of diction is made apparent by a threefold parallelism of the statement--a kind of solemn chant is here inaugurated in the creation narrative. And well might any man who writes an account, of the subject write in a manner that betokens his joy, for the honour bestowed upon man is indeed great. In fact, none could be greater than that a created being be made in the image of God.

The threefold use of the verb "create" (bara') is significant in this connection. To bring things into being that had no previous existence is well described by this word (v. 1). To bring into being creatures endowed with life and a soul is also covered by this word (v. 21). To do so outstanding a thing as to call into being a creature like unto man is in every sense. "to create." However, whether the threefold use of the term is to be accounted for by the fact that the triune God is the Creator, is a question that we feel inclined to leave open. To us such a conclusion seems to lay more into the statement here made than it can justly bear.

Rather important is the possessive pronoun attached to the word "image," namely the singular "his." As much as God, on the one hand, speaking out of the fulness of His powers in the persons of the Holy. Trinity, is able to say, "Let us make," and,"our image," just so much is it a valid and proper statement for Him to say that He created "in His image." One accords fully with the other in the mystery of the Holy Trinity: there is but one God. The Septuagint translators removed a difficulty in a portion of revelation which they should not have tampered with when they simply omitted the phrase "in His image." The notes in the Hebrew Bible of Kittel should not have suggested the deletion of the word.

The change from "His, image" to "the image of God" shows the attempt on the writer's part to make his statement as strong and as dignified as possible. Then, since the second statement, telling of the carrying out of the original command, usually serves in a measure as a commentary of the former, so here a very necessary suggestion is offered. Though from one point of view it is entirely proper to say that God on the sixth day created "man" ('adham), yet, as the rest of the account at once indicates, this term is meant genetically; and, since by a special work of the Almighty woman is brought into being, this first statement of the case amplifies itself into the more exact statement of the case that "the man" (the article of relative familiarity, K. S. 298a) was created "male and female" (zakhar, from the root meaning male; neqebhah, from naqab, meaning to perforate). In other words, all queer speculations about the first man are cut off as well as the quaint heresy. that he was created androgynous, half man and half woman--a notion offered in crudest form by the Jewish speculation which had the two halves of the double creature attached back to back, and then had the Almighty saw them asunder. This account, then, of chapter one shows that its writer knows chapter two and writes in full harmony with the facts of that chapter. As will appear more and more clearly, the first two chapters are in perfect harmony with one another and by no means represent divergent or discrepant accounts. So, according to very permissible different viewpoints, yet without contradiction, the writer may well say: "He created him" and "He created them," even as "our image" and "His image" blend into perfect unity.

Procksch says on this verse: "Man, God's image, man, the crown of creation, man, male and female--we, too, have not been able to advance beyond these thoughts." A characteristic utterance of modern theology and a platitude. Of course, we have not been able to advance beyond this thought; we never advance beyond revealed truth or God's thoughts. This account is not an achievement of the religious genius of P; it is revelation pure and simple.