In His Own Image and Likeness: Humanity, Divinity, and Monotheism

In His Own Image and Likeness: Humanity, Divinity, and Monotheism

In His Own Image and Likeness: Humanity, Divinity, and Monotheism

In His Own Image and Likeness: Humanity, Divinity, and Monotheism


This book is about nothing less than Genesis 1, or human creation. Humanity, the author convincingly argues, is created within the Priestly tradition as a replacement of Gods divine community; human creation marks the decisive moment that Ps God separates himself from other gods and institutes monotheism. After discussing the references of Gods self-inclusive yet plural first person speech and examining the ramifications of this speech pattern in other biblical texts, Randall Garr discusses the divine-human relationship as it is represented by carefully analysing the prepositions and nouns that characterize it. After highlighting some themes and theological concepts elaborated in Gen 1, it clearly situates the creation of humanity within the programmatic agenda of the Priestly tradition.


The book of Genesis begins with two distinct though interrelated narratives. the first is the Priestly cosmogony (Gen 1: 1–2: 3).

In this first section, we are vouchsafed a sublime vision of the totality
of creation, portrayed with great synthetic power, which unifies into a
clear and comprehensible order all the endlessly changing categories
of existence; we perceive there, enthroned on high, the Idea that rises
above the accidental, the temporal and the finite, and depicts for us with
complete simplicity of expression the vast expanses of the universe to
their utmost limits. God reveals Himself … as a transcendental Being
dwelling in His supernal abode.

The second is the Yahwist story of the human race (Gen 2: 4–3: 24), “a more intense reflection upon the implications of creation for the destiny of humanity.”

An interest conspicuously prominent in the entire narrative is the desire
to explain the origin of existing facts of human nature, existing customs and
, especially those which were regarded as connected with the
loss by man of his primaeval innocence. Thus among the facts explained
are, for instance, in ch. ii. the distinction of the sexes, and the institution
of marriage, and in ch. iii. … the gait and habits of the serpent, the
subject condition (in the ancient world) of woman, the pain of child
bearing, and the toilsomeness of agriculture.

The first narrative focuses on cosmogony; the second, on humanity.

For this delimitation of the cosmogony, see Bernhard W. Anderson, “A Stylistic Study of the Priestly Creation Story,” in Canon and Authority: Essays in Old Testament Religion and Theology (ed. George W. Coats and Burke O. Long; Philadelphia: Fortress, 1977) 159–161 (repr. as “The Priestly Creation Story: a Stylistic Study,” in From Creation to New Creation: Old Testament Perspectives [OBT; Minneapolis: Fortress, 1994] 52–54). See also §0.5 with n. 65.

U. Cassuto, The Documentary Hypothesis and the Composition of the Pentateuch: Eight Lectures (trans. Israel Abrahams; Jerusalem: Magnes, 1961 [1941]) 71.

Walter Brueggemann, Genesis (Interp; Atlanta: John Knox, 1982) 40.

S. R. Driver, 77K Book of Genesis (12th ed.; WC; London: Methuen, 1926) 36 (italics original).

Samuel E. Balentine, The Torah's Vision of Worship (OBT; Minneapolis: Fortress, '999) 82

Search by... Author
Show... All Results Primary Sources Peer-reviewed


An unknown error has occurred. Please click the button below to reload the page. If the problem persists, please try again in a little while.