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 sky, and over the livestock, and over all the earth, and over every creeping thing that creeps on the earth.” God created man in his own image. In God’s image he created him; male and female he created them.
⛓ Read Genesis 1 forward — the whole chapter and its afterlife →Where this passage surfaces again, sorted by the strength of the link. Each kind of reuse — formal quotation, deliberate allusion, faint echo, figural pattern — carries its own mark. Follow any reference to read it in place.
Allusion8
A deliberate verbal borrowing without a citation formula.
Paul's claim that man 'is the image and glory of God' (v.7) draws directly on the creation of humanity in God's image and likeness. The Greek eikon echoes LXX Gen 1:26-27. High volume and coherence; Paul reasons from the creation account to gender relations in worship.
High confidence'The image of the invisible God' (v.15) directly invokes the creation of humanity in the image and likeness of God. Christ is presented as the true eikon in whom the protological image is realized, and the hymn's creation framing (v.16) confirms the Genesis 1 backdrop. High volume and coherence.
High confidence"The new man, being renewed in knowledge after the image of his Creator" directly reworks the creation of humanity in God's image. High volume (image, Creator, the making of man) and exact coherence: the new self is re-creation according to the imago Dei, recapitulating Gen 1. Availability and recurrence in Pauline new-creation theology are strong.
High confidence'Put on the new man, who in the likeness of God has been created in righteousness and holiness' alludes directly to humanity 'created in the image/likeness of God.' Volume is high (create + likeness of God) and coherence is strong: Paul casts conversion as a new-creation restoration of the imago Dei. A foundational availability text.
High confidenceCursing 'men, who are made in the image of God' depends directly on the creation of humanity in God's image; the inconsistency of blessing God and cursing his image-bearers is the moral force of the passage.
High confidenceBeing 'conformed to the image of his Son' (v.29) reworks humanity's creation in the image of God; the restored image is now christological, the Son as the prototype to which the predestined are refashioned.
High confidence'As we have borne the image of those made of dust, let us also bear the image of the heavenly' (v.49) invokes the creation of humanity 'in the image of God,' now patterned after the heavenly Man. The image (eikon) language is distinctively Gen 1:26-27 (cf. 5:3); coherence with Paul's Adam Christology supports a medium allusion.
Medium confidence'Transformed into the same image' draws on the creation of humanity 'in the image of God' (Genesis 1:26-27); the glory once on Moses' face is being restored as the divine image in believers. A figural creation/new-creation reading; medium because 'image' could be primarily Christological.
Medium confidenceEcho4
A fainter, low-volume reuse, carried by recurrence or thematic coherence.
Becoming 'partakers of the divine nature' having escaped corruption draws on the creation of humanity in God's image and likeness — the restoration of the image is the goal of the divine promises.
Medium confidence'Whose image (eikon) and inscription?' / 'give to God the things that are God's' plays on the human person as bearer of the divine image: the coin bears Caesar's image, but the human bears God's, owed wholly to God. The eikon wordplay gives moderate volume and the saying coheres with a creation-theology reading widely recognized in interpretation.
Medium confidenceJesus' question 'Whose image (eikon) and inscription is this?' and the verdict 'render to God the things that are God's' trades on the assumption that, as the coin bears Caesar's image, the human person bears God's image and so is owed to God. The image-of-God theology of Genesis 1 supplies the unspoken second half of the antithesis; the eikon vocabulary strengthens the link.
Medium confidence'How much more value is a man than a sheep' presupposes humanity's higher worth, rooted in creation in God's image; faint background to the lesser-to-greater argument.
Low confidence