TRV
Translation
King James Version
So God created man in his own image, in the image of God created he him; male and female created he them.
Complete Jewish Bible
So God created humankind in his own image;
in the image of God he created him:
male and female he created them.
in the image of God he created him:
male and female he created them.
Berean Standard Bible
So God created man in His own image; in the image of God He created him; male and female He created them.
American Standard Version
And God created man in his own image, in the image of God created he him; male and female created he them.
World English Bible Messianic
God created man in his own image. In God’s image he created him; male and female he created them.
Geneva Bible (1599)
Thus God created the man in his image: in the image of God created he him: he created them male and female.
Young's Literal Translation
And God prepareth the man in His image; in the image of God He prepared him, a male and a female He prepared them.
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In the KJVVerse 27 of 31,102
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Commentary on Genesis 1 verses 26–28
26 ¶ And 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 fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
27 So God created man in his own image, in the image of God created he him; male and female created he them.
28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.
We have here the second part of the sixth day's work, the creation of man, which we are, in a special manner, concerned to take notice of, that we may know ourselves. Observe,
I. That man was made last of all the creatures, that it might not be suspected that he had been, any way, a helper to God in the creation of the world: that question must be for ever humbling and mortifying to him, Where wast thou, or any of thy kind, when I laid the foundations of the earth? Job 38:4. Yet it was both an honour and a favour to him that he was made last: an honour, for the method of the creation was to advance from that which was less perfect to that which was more so; and a favour, for it was not fit he should be lodged in the palace designed for him till it was completely fitted up and furnished for his reception. Man, as soon as he was made, had the whole visible creation before him, both to contemplate and to take the comfort of. Man was made the same day that the beasts were, because his body was made of the same earth with theirs; and, while he is in the body, he inhabits the same earth with them. God forbid that by indulging the body and the desires of it we should make ourselves like the beasts that perish!
II. That man's creation was a more signal and immediate act of divine wisdom and power than that of the other creatures. The narrative of it is introduced with something of solemnity, and a manifest distinction from the rest. Hitherto, it had been said, "Let there be light," and "Let there be a firmament," and "Let the earth, or waters, bring forth" such a thing; but now the word of command is turned into a word of consultation, "Let us make man, for whose sake the rest of the creatures were made: this is a work we must take into our own hands." In the former he speaks as one having authority, in this as one having affection; for his delights were with the sons of men, Pro 8:31. It should seem as if this were the work which he longed to be at; as if he had said, "Having at last settled the preliminaries, let us now apply ourselves to the business, Let us make man." Man was to be a creature different from all that had been hitherto made. Flesh and spirit, heaven and earth, must be put together in him, and he must be allied to both worlds. And therefore God himself not only undertakes to make him, but is pleased so to express himself as if he called a council to consider of the making of him: Let us make man. The three persons of the Trinity, Father, Son, and Holy Ghost, consult about it and concur in it, because man, when he was made, was to be dedicated and devoted to Father, Son and Holy Ghost. Into that great name we are, with good reason, baptized, for to that great name we owe our being. Let him rule man who said, Let us make man.
III. That man was made in God's image and after his likeness, two words to express the same thing and making each other the more expressive; image and likeness denote the likest image, the nearest resemblance of any of the visible creatures. Man was not made in the likeness of any creature that went before him, but in the likeness of his Creator; yet still between God and man there is an infinite distance. Christ only is the express image of God's person, as the Son of his Father, having the same nature. It is only some of God's honour that is put upon man, who is God's image only as the shadow in the glass, or the king's impress upon the coin. God's image upon man consists in these three things: - 1. In his nature and constitution, not those of his body (for God has not a body), but those of his soul. This honour indeed God has put upon the body of man, that the Word was made flesh, the Son of God was clothed with a body like ours and will shortly clothe ours with a glory like that of his. And this we may safely say, That he by whom God made the worlds, not only the great world, but man the little world, formed the human body, at the first, according to the platform he designed for himself in the fulness of time. But it is the soul, the great soul, of man, that does especially bear God's image. The soul is a spirit, an intelligent immortal spirit, an influencing active spirit, herein resembling God, the Father of Spirits, and the soul of the world. The spirit of man is the candle of the Lord. The soul of man, considered in its three noble faculties, understanding, will, and active power, is perhaps the brightest clearest looking-glass in nature, wherein to see God. 2. In his place and authority: Let us make man in our image, and let him have dominion. As he has the government of the inferior creatures, he is, as it were, God's representative, or viceroy, upon earth; they are not capable of fearing and serving God, therefore God has appointed them to fear and serve man. Yet his government of himself by the freedom of his will has in it more of God's image than his government of the creatures. 3. In his purity and rectitude. God's image upon man consists in knowledge, righteousness, and true holiness, Eph 4:24; Col 3:10. He was upright, Ecc 7:29. He had an habitual conformity of all his natural powers to the whole will of God. His understanding saw divine things clearly and truly, and there were no errors nor mistakes in his knowledge. His will complied readily and universally with the will of God, without reluctancy or resistance. His affections were all regular, and he had no inordinate appetites or passions. His thoughts were easily brought and fixed to the best subjects, and there was no vanity nor ungovernableness in them. All the inferior powers were subject to the dictates and directions of the superior, without any mutiny or rebellion. Thus holy, thus happy, were our first parents, in having the image of God upon them. And this honour, put upon man at first, is a good reason why we should not speak ill one of another (Jam 3:9), nor do ill one to another (Gen 9:6), and a good reason why we should not debase ourselves to the service of sin, and why we should devote ourselves to God's service. But how art thou fallen, O son of the morning! How is this image of God upon man defaced! How small are the remains of it, and how great the ruins of it! The Lord renew it upon our souls by his sanctifying grace!
IV. That man was made male and female, and blessed with the blessing of fruitfulness and increase. God said, Let us make man, and immediately it follows, So God created man; he performed what he resolved. With us saying and doing are two things; but they are not so with God. He created him male and female, Adam and Eve - Adam first, out of earth, and Eve out of his side, ch. 2. It should seem that of the rest of the creatures God made many couples, but of man did not he make one? (Mal 2:15), though he had the residue of the Spirit, whence Christ gathers an argument against divorce, Mat 19:4, Mat 19:5. Our first father, Adam, was confined to one wife; and, if he had put her away, there was no other for him to marry, which plainly intimated that the bond of marriage was not to be dissolved at pleasure. Angels were not made male and female, for they were not to propagate their kind (Luk 20:34-36); but man was made so, that the nature might be propagated and the race continued. Fires and candles, the luminaries of this lower world, because they waste, and go out, have a power to light more; but it is not so with the lights of heaven: stars do not kindle stars. God made but one male and one female, that all the nations of men might know themselves to be made of one blood, descendants from one common stock, and might thereby be induced to love one another. God, having made them capable of transmitting the nature they had received, said to them, Be fruitful, and multiply, and replenish the earth. Here he gave them, 1. A large inheritance: Replenish the earth; it is this that is bestowed upon the children of men. They were made to dwell upon the face of all the earth, Act 17:26. This is the place in which God has set man to be the servant of his providence in the government of the inferior creatures, and, as it were, the intelligence of this orb; to be the receiver of God's bounty, which other creatures live upon, but do not know it; to be likewise the collector of his praises in this lower world, and to pay them into the exchequer above (Psa 145:10); and, lastly, to be a probationer for a better state. 2. A numerous lasting family, to enjoy this inheritance, pronouncing a blessing upon them, in virtue of which their posterity should extend to the utmost corners of the earth and continue to the utmost period of time. Fruitfulness and increase depend upon the blessing of God: Obed-edom had eight sons, for God blessed him, Ch1 26:5. It is owing to this blessing, which God commanded at first, that the race of mankind is still in being, and that as one generation passeth away another cometh.
V. That God gave to man, when he had made him, a dominion over the inferior creatures, over the fish of the sea and over the fowl of the air. Though man provides for neither, he has power over both, much more over every living thing that moveth upon the earth, which are more under his care and within his reach. God designed hereby to put an honour upon man, that he might find himself the more strongly obliged to bring honour to his Maker. This dominion is very much diminished and lost by the fall; yet God's providence continues so much of it to the children of men as is necessary to the safety and support of their lives, and God's grace has given to the saints a new and better title to the creature than that which was forfeited by sin; for all is ours if we are Christ's, Co1 3:22.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 26–28. Public domain.
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Mark 10:2-12AD 60
And the Pharisees came to him, and asked him, Is it lawful for a man to put away his wife? tempting him. And he answered and said unto them, What did Moses command you? And they said, Moses suffered to write a bill of divorcement, and to put her away. And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. But from the beginning of the creation God made them male and female. [Genesis 1:27] For this cause shall a man leave his father and mother, and cleave to his wife; And they twain shall be one flesh: so then they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. And in the house his disciples asked him again of the same matter. And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. And if a woman shall put away her husband, and be married to another, she committeth adultery.
TertullianAD 220
He distinguishes among the Persons: "So God created man in His own image; in the image of God created He him." Genesis 1:27 Why say "image of God?" Why not "His own image" merely, if He was only one who was the Maker, and if there was not also One in whose image He made man? But there was One in whose image God was making man, that is to say, Christ's image, who, being one day about to become Man (more surely and more truly so), had already caused the man to be called His image, who was then going to be formed of clay—the image and similitude of the true and perfect Man. [Against Praxeas 12]
Origen of AlexandriaAD 253
HOMILIES ON GENESIS 1.14
It seems to be worth inquiring in this passage how, according to the letter, when the woman was not yet made, the Scripture says, “Male and female he made them.” Perhaps, as I think, it is because of the blessing with which he blessed them saying, “Increase and multiply and fill the earth.” Anticipating what was to be, the text says, “Male and female he made them,” since indeed man could not otherwise increase and multiply except with the female. Therefore, that there might be no doubt about his blessing that is to come, the text says, “Male and female he made them.” For in this manner man, seeing the consequence of increasing and multiplying to be from the fact that the female was joined to him, could cherish a more certain hope in the divine blessing. For if the Scripture had said, “Increase and multiply and fill the earth and have dominion over it,” not adding this, “Male and female he made them,” doubtless he would have disbelieved the divine blessing.
Origen of AlexandriaAD 253
HOMILIES ON GENESIS 1.15
Our inner man consists of spirit and soul. The spirit is said to be male; the soul can be called female. If these have concord and agreement between themselves, they increase and multiply by the very accord among themselves and they produce sons, good inclination and understandings or useful thoughts, by which they fill the earth and have dominion over it.
Ephrem the SyrianAD 373
COMMENTARY ON GENESIS 1.29.2
Then Moses said, “Male and female he created them,” to make known that Eve was already inside Adam, in the rib that was drawn out from him. Although she was not in his mind she was in his body, and she was not only in his body with him but also in soul and spirit with him, for God added nothing to that rib that he took out except the structure and the adornment. If everything that was suitable for Eve, who came to be from the rib, was complete in and from that rib, it is rightly said that “male and female he created them.”
Ephrem the SyrianAD 373
Then Moses said, "male and female He created them," (Gen1:27) to make known that Eve was inside Adam, in the rib that was drawn out from him. Although she was not in his mind she was in his flesh, she was in his flesh with him, and she was also in soul and spirit with him, for God added nothing to that rib that He took out except the structure and the adornment. If everything that was suitable for Eve, who came to be from the rib, was complete from the rib alone, it is well said that "male and female He created them."
Basil of CaesareaAD 379
It is not They made. Here Scripture avoids the plurality of the Persons. After having enlightened the Jew, it dissipates the error of the Gentiles in putting itself under the shelter of unity, to make you understand that the Son is with the Father, and guarding you from the danger of polytheism. He created him in the image of God. God still shows us His co-operator, because He does not say, in His image, but in the image of God.
If God permits, we will say later in what way man was created in the image of God, and how he shares this resemblance. Today we say but only one word. If there is one image, from whence comes the intolerable blasphemy of pretending that the Son is unlike the Father? What ingratitude! You have yourself received this likeness and you refuse it to your Benefactor! You pretend to keep personally that which is in you a gift of grace, and you do not wish that the Son should keep His natural likeness to Him who begot Him.
But evening, which long ago sent the sun to the west, imposes silence upon me. Here, then, let me be content with what I have said, and put my discourse to bed. I have told you enough up to this point to excite your zeal; with the help of the Holy Spirit I will make for you a deeper investigation into the truths which follow. Retire, then, I beg you, with joy, O Christ-loving congregation, and, instead of sumptuous dishes of various delicacies, adorn and sanctify your tables with the remembrance of my words. May the Anomœan be confounded, the Jew covered with shame, the faithful exultant in the dogmas of truth, and the Lord glorified, the Lord to Whom be glory and power, world without end. Amen.
Basil of CaesareaAD 379
It is not They made. Here Scripture avoids the plurality of the Persons. After having enlightened the Jew, it dissipates the error of the Gentiles in putting itself under the shelter of unity, to make you understand that the Son is with the Father, and guarding you from the danger of polytheism. He created him in the image of God. God still shows us His co-operator, because He does not say, in His image, but in the image of God.
If God permits, we will say later in what way man was created in the image of God, and how he shares this resemblance. Today we say but only one word. If there is one image, from whence comes the intolerable blasphemy of pretending that the Son is unlike the Father? What ingratitude! You have yourself received this likeness and you refuse it to your Benefactor! You pretend to keep personally that which is in you a gift of grace, and you do not wish that the Son should keep His natural likeness to Him who begot Him.
But evening, which long ago sent the sun to the west, imposes silence upon me. Here, then, let me be content with what I have said, and put my discourse to bed. I have told you enough up to this point to excite your zeal; with the help of the Holy Spirit I will make for you a deeper investigation into the truths which follow. Retire, then, I beg you, with joy, O Christ-loving congregation, and, instead of sumptuous dishes of various delicacies, adorn and sanctify your tables with the remembrance of my words. May the Anomœan be confounded, the Jew covered with shame, the faithful exultant in the dogmas of truth, and the Lord glorified, the Lord to Whom be glory and power, world without end. Amen.
Gregory of NyssaAD 395
ON THE MAKING OF MAN 16.7-9; 17.4
I think that by these words Holy Scripture conveys to us a great and lofty doctrine, and the doctrine is this. While two natures—the divine and incorporeal nature, and the irrational life of brutes—are separated from each other as extremes, human nature is the mean between them. For in the compound nature of man we may behold a part of each of the natures I have mentioned—of the divine, the rational and intelligent element, which does not admit the distinction of male and female; of the irrational, our bodily form and structure, divided into male and female—for each of these elements is certainly to be found in all that partakes of human life. That the intellectual element, however, precedes the other we learn as from one who gives in order an account of the making of man; and we learn also that his community and kindred with the irrational is for man a provision for reproduction.… He formed for our nature that contrivance for increase which befits those who had fallen into sin, implanting in mankind, instead of the angelic majesty of nature, that animal and irrational mode by which they now succeed one another.
Gregory of NyssaAD 395
ON THE MAKING OF MAN 16
Let us carefully examine these expressions. We shall discover this: what is in the image is one thing, what we see now in our unhappiness is another. “God made man,” says Scripture. “He made him in the image of God.” One who is made in the image of God has the task of becoming who he is. Then Scripture takes up the account of creation and says, “God made them male and female.” Everyone knows, I think, that this aspect is excluded from the archetype: “In Christ Jesus,” as the apostle says, “there is neither male nor female.” And yet Scripture affirms that man has been divided sexually. Thus the creation of our nature must in some way have been double; that which renders us like God and that which establishes the division of the sexes. And indeed such an interpretation is suggested by the very order of the account. Scripture says in the first place, “God made man; in the image of God, he made him.” Only after that is it added, “He made them male and female,” a division foreign to the divine attributes.
John ChrysostomAD 407
HOMILIES ON GENESIS 18.12
Consider when this happened. After their disobedience, after their loss of the garden, then it was that the practice of intercourse had its beginning. You see, before their disobedience they followed a life like that of the angels, and there was no mention of intercourse. How could there be when they were not subject to the needs of the body? So at the outset and from the beginning the practice of virginity was in force, but when through their indifference disobedience came on the scene and the ways of sin were opened, virginity took its leave for the reason that they had proved unworthy of such a degree of good things, and in its place the practice of intercourse took over for the future.
BedeAD 735
Commentary on Genesis (Hexaemeron)
And God created man in His own image, in the image of God created He him. What was said before, in His image, He doubled for the sake of confirmation, by adding, in the image of God He created him, so that He might more diligently impress upon us what kind of beings we were made by God, and more closely fix in our minds the hope of receiving the image of God, lest, walking in the image of God, we be vainly troubled, hoarding uncertain riches, but instead look for the Lord with longing, when we shall come and appear before His face, certain that when He appears, we shall be like Him, for we shall see Him as He is. But now it is said, in the image of God He created him, when it was said earlier, let us make in our image, it signifies not that this plurality of persons makes us believe in multiple gods, but that we accept one God, the Father and the Son and the Holy Spirit, on account of which it was said, in our image, and on account of which it is said, in the image of God.
BedeAD 735
Commentary on Genesis (Hexaemeron)
Male and female He created them. It will be explained more fully in the following, from where and how God made the first humans. But now, for the sake of brevity, it is only mentioned that they were created, so that the work of the sixth day and the dedication of the seventh day along with the rest may be explained, and thus freely from time both this and other omitted matters that were worthy of mention may be said. However, God first created one male and one female alone, not like the other animals, which He created not single but multiple in each kind, so that by this He might bind the human race more closely together with the bond of charity, because it would remember that it was all born of one parent; for the sake of which union the sacred Scripture, when it said: "And God created man, in the image of God He created him," immediately added: "Male and female He created them," it did not wish to add: "in the image of God He created them," for the female too was created in the image of God, according to that which she also possessed a rational mind; but Scripture did not think it necessary to add this about her, considering that in the unity of conjunction it left it to be understood in her as well, and indeed it signified that it should be understood in the entire human race that originates from them. For every man even now, to the extent that he uses reason, has in himself the image of God; whence John says: "He was the true light which illuminates every man coming into this world" (John 1:9). For it is the light about which the Psalmist glories in the Lord, saying: "The light of Your countenance has been signed upon us, O Lord" (Psalm 4:7). And indeed rightly in this place it is mentioned that male and female were created, although the manner of the same creation is not yet referred to, so that the discourse of divine blessing may have a fitting place, about which it follows:
Thomas AquinasAD 1274
God created man to His own image: But man is like to God in his soul. Therefore the soul was created. The image of God, in its principal signification, namely the intellectual nature, is found both in man and in woman. Hence after the words, "To the image of God He created him," it is added, "Male and female He created them" (Genesis 1:27). Moreover it is said "them" in the plural, as Augustine (Gen. ad lit. iii, 22) remarks, lest it should be thought that both sexes were united in one individual. But in a secondary sense the image of God is found in man, and not in woman: for man is the beginning and end of woman; as God is the beginning and end of every creature. So when the Apostle had said that "man is the image and glory of God, but woman is the glory of man"(1 Corinthians 11:7) he adds his reason for saying this: "For man is not of woman, but woman of man; and man was not created for woman, but woman for man."
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 1:27 stands as the profound climax of the creation narrative, declaring God's unique and intentional design for humanity. This pivotal verse reveals that humankind, both male and female, was fashioned in the very image of God (Imago Dei), establishing an unparalleled dignity, inherent worth, and divine purpose for humanity within the created order. It lays the foundational truth of human identity, underscoring our representative role and capacity for relationship with God, setting the stage for all subsequent biblical revelation concerning our nature and destiny.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in Genesis 1:27 is Repetition. The phrase "in the image of God created he him" is repeated, emphasizing the profound significance and foundational importance of humanity's creation in God's image. This repetition serves as a divine insistence, underscoring that the Imago Dei is not an incidental detail but the very essence of human identity. This emphatic repetition highlights the unique status of humanity as the pinnacle of God's creation, setting it apart from all other created beings. Furthermore, the verse functions as a Climax within the creation narrative, presenting humanity as the ultimate and most significant act of God's creative work, for whom the rest of creation serves as a stage.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 1:27 provides the bedrock for biblical anthropology, defining human nature not as a product of chance or mere evolution, but as a direct, purposeful creation of God, uniquely endowed with His image. This truth establishes humanity's inherent dignity, immeasurable worth, and the sanctity of life from conception to natural death. It distinguishes humanity fundamentally from all other creatures, revealing God as a personal, relational, and purposeful Creator who has shared characteristics like rationality, morality, creativity, and the capacity for relationship with humanity, enabling communion with Him. This truth underpins biblical ethics concerning human rights, the sanctity of life, the condemnation of murder, and the call to treat others as image-bearers of the divine, forming the basis for Christian social justice and compassion. While the Imago Dei is not lost after the Fall, it is severely marred and distorted by sin, diminishing humanity's capacity to perfectly reflect God's character, necessitating redemption.
REFLECTION AND APPLICATION
Understanding that we are all created in the image of God calls us to profound humility and radical love. It mandates that we view every person—regardless of their background, beliefs, abilities, or circumstances—as possessing immeasurable worth and dignity because they bear the divine imprint. This truth should compel us to: affirm human dignity by championing the sanctity of life and advocating for justice, compassion, and respect for all people, especially the vulnerable and marginalized; cultivate right relationships by engaging with others with empathy and grace, recognizing the divine image in them, fostering reconciliation and understanding; embrace our purpose by living responsibly as God's stewards over creation, exercising wise dominion, and reflecting His character in our actions, creativity, and moral choices; and pursue holiness by striving to live in a manner that increasingly reflects God's character, knowing that our ultimate calling is to be conformed to the image of Christ.
Questions for Reflection
FAQ
Does "image of God" mean we look like God physically?
Answer: No. God is Spirit (John 4:24) and does not have a physical body like humans. The "image of God" refers to spiritual, relational, moral, and intellectual capacities that reflect God's nature, not a physical resemblance. It speaks to our unique ability to relate to God, exercise moral choice, reason, and create.
What specific aspects of God's nature are reflected in the Imago Dei?
Answer: The Imago Dei encompasses our capacity for rational thought, moral discernment, volitional choice, creativity, self-awareness, and most importantly, our ability to enter into a relationship with God and with one another. It also includes our delegated authority and responsibility as stewards over creation, reflecting God's own dominion and care for His world.
Are women less in the image of God than men?
Answer: Absolutely not. Genesis 1:27 explicitly states, "male and female created he them," affirming that the Imago Dei is equally and fully borne by both genders. Men and women equally share in the dignity and responsibilities of being image-bearers, reflecting God's multifaceted nature in distinct yet complementary ways.
How is the image of God affected by sin?
Answer: While the Imago Dei is marred and distorted by sin, it is not utterly lost. Humanity still retains its unique status and dignity (Genesis 9:6; James 3:9). However, sin has corrupted our ability to perfectly reflect God's character, broken our relationship with Him, and distorted our relationships with one another and creation, necessitating redemption.
What does it mean for the image of God to be "restored" in believers?
Answer: Through salvation in Christ, believers begin a process of sanctification where the Holy Spirit renews them into the likeness of Christ, who is the perfect image of God (Colossians 3:10; Ephesians 4:24). This restoration involves growing in knowledge, righteousness, and true holiness, progressively reflecting God's character more accurately, culminating in glorification when we will be fully conformed to His image.
CHRIST-CENTERED FULFILLMENT
Genesis 1:27 reveals humanity's original design and glorious purpose, yet the Fall tragically marred this divine image. It is in Jesus Christ that the Imago Dei finds its perfect and ultimate fulfillment. Christ is presented in Scripture as "the image of the invisible God" and "the exact imprint of his nature" (Hebrews 1:3). He is the archetypal human, the one who perfectly embodies what it means to be God's image-bearer, living a sinless life and perfectly reflecting the Father's character. Through His sinless life, atoning death, and glorious resurrection, Christ not only reveals the unblemished image but also provides the means for its restoration in fallen humanity. Believers, united with Christ, are "being renewed in knowledge after the image of its creator" (Colossians 3:10) and are being "transformed into the same image from one degree of glory to another" (2 Corinthians 3:18). Jesus, the perfect Man, restores humanity to its intended purpose and dignity, enabling us to truly reflect God's character and fulfill the original mandate of dominion and relationship. Our ultimate hope is to be fully conformed to His image, living eternally as perfected image-bearers in the New Heavens and New Earth.