Introduction
Hebrew is a language that delights in sound, repetition, and wordplay. The biblical authors weren't merely concerned with conveying information — they crafted their words to create layers of meaning through phonetic connections, root patterns, and deliberate ambiguities.
Nowhere is this more evident than in Genesis 1-2, where the vocabulary surrounding humanity's creation is carefully chosen to express theological truths through linguistic artistry. The Hebrew terms for "image," "likeness," "human," and "ground" form an intricate web of connections that illuminate what it means to be made in God's image.
Why Wordplay Matters
In Hebrew thought, sound and meaning are inseparable. When two words share similar sounds or roots, it creates an associative link that invites reflection. The wordplay isn't decorative — it's theological. Understanding these linguistic patterns helps us grasp what the biblical authors wanted us to see about human nature and calling.
Primary Terms for Image of God
Core Meaning
Physical statue, carved image, three-dimensional representation
Etymological Notes
- Root verb צלם means "to cut out" or "carve"
- Always refers to something concrete and visible
- Never used for abstract resemblance in Hebrew Bible
- Cognate with Akkadian ṣalmu (statue, representation)
Biblical Usage
- Genesis 1:26-27 — humanity as God's tselem
- Genesis 5:3 — Seth in Adam's tselem
- Numbers 33:52 — destroy carved images
- 1 Samuel 6:5 — golden images of tumors
- 2 Kings 11:18 — images of Baal destroyed
Core Meaning
Likeness, resemblance, similarity, pattern
Etymological Notes
- Root verb דמה means "to be like" or "resemble"
- Emphasizes similarity rather than exact replication
- Can be used for abstract comparisons
- Often paired with tselem to nuance meaning
Biblical Usage
- Genesis 1:26 — according to our demut
- Genesis 5:1 — in the demut of God
- Ezekiel 1:26 — demut of a throne
- Isaiah 40:18 — what demut will you compare to God?
- Psalm 58:4 — their poison is like (demut) serpent's venom
Tselem + Demut: The Combination
Genesis uses both terms together: בְּצַלְמֵנוּ כִּדְמוּתֵנוּ (b'tsalmenu kid'mutenu) — "in our tselem, according to our demut." This pairing is significant:
- Tselem provides the concrete foundation: humans are actual, physical representatives of God
- Demut adds qualification: the representation involves similarity but not identity
- Together they affirm both real representation and appropriate distinction between Creator and creature
אָדָם / אֲדָמָה — The Human/Ground Connection
The Most Famous Wordplay in Genesis
"The LORD God formed the human (adam) from dust of the ground (adamah)"
— Genesis 2:7
The Hebrew creates an unmistakable sound connection:
- אָדָם (adam) = human, humanity, man
- אֲדָמָה (adamah) = ground, earth, soil
This wordplay appears throughout Genesis 2-3, constantly reminding readers of humanity's dual nature: we are from the earth yet destined for more than earth. We're dust-creatures animated by divine breath.
Additional Adam/Adamah Wordplay
- Genesis 2:5 — No human (adam) to work the ground (adamah)
- Genesis 2:19 — God formed every beast from the ground (adamah)
- Genesis 3:17 — Cursed is the ground (adamah) because of you
- Genesis 3:19 — You are dust and to dust you shall return
- Genesis 3:23 — Sent out to work the ground (adamah) from which he was taken
The connection between adam and adamah runs through the entire creation-fall narrative, expressing the paradox of human existence: we are simultaneously from the earth and beyond the earth, earthly in origin yet bearing the divine image.
Etymology and Semantic Range
| Hebrew Term | Root Meaning | Semantic Range | Theological Function |
|---|---|---|---|
| צֶלֶם | To carve, cut out, shape | Statue, image, idol, physical representation | Concrete embodiment of divine presence |
| דְּמוּת | To resemble, be like | Likeness, pattern, similarity, form | Qualified resemblance, not identity |
| אָדָם | Red, ruddy (possibly) | Human, humanity, mankind, person | Generic term for all humanity |
| אֲדָמָה | Red earth, clay | Ground, earth, soil, land | Source and destiny of humanity |
| נְשָׁמָה | To breathe | Breath, spirit, life-force | Divine breath animating matter |
| נֶפֶשׁ | To breathe, respire | Life, soul, living being, person | Whole living person (not dualistic) |
Ancient Near Eastern Parallels
Cognate Terms in Related Languages
ANE Royal Ideology
In Mesopotamian and Egyptian texts, ṣalmu language is reserved for:
- ✦ Kings as images of gods
- ✦ Statues representing divine presence
- ✦ Royal monuments establishing authority
- ✦ Temple idols mediating deity's power
The language is consistently exclusive — only rulers and priests bear divine images.
Genesis' Revolution
Genesis radically democratizes this language:
- ✓ ALL humans are tselem elohim
- ✓ Male AND female equally image God
- ✓ No special class has exclusive status
- ✓ Living humans, not carved statues
This represents a revolutionary view of human dignity and calling.
Septuagint Translation
The Greek translators chose:
- • εἰκών (eikōn) for צֶלֶם
- • ὁμοίωσις (homoiōsis) for דְּמוּת
Eikōn emphasizes visible representation while homoiōsis stresses likeness, maintaining the Hebrew distinction.
Semantic Range of צֶלֶם (Tselem)
(Physical)
(Representative)
(Functional)
(Vocational)
The term moves from concrete (physical statue) to abstract (functional representation), with Genesis emphasizing the vocational/functional dimension: humans act as God's representatives in creation.
Additional Wordplay Patterns
Male and Female (זָכָר וּנְקֵבָה)
The terms זָכָר (zakar, male) and נְקֵבָה (neqevah, female) literally mean "remembered one" and "pierced/hollowed one" respectively, possibly alluding to biological differences. The pairing in Genesis 1:27 is emphatic: the tselem requires both for complete expression.
Subdue and Rule (כָּבַשׁ and רָדָה)
כָּבַשׁ (kavash) — Subdue
- Agricultural term: bringing productive order to wild land
- Used for pressing olives, treading grapes (transformative cultivation)
- Numbers 32:22 — subduing the land before the LORD
- Micah 7:19 — God subdues (treads down) our iniquities
Connotation: Purposeful cultivation that brings flourishing, not violent conquest.
רָדָה (radah) — Rule/Have Dominion
- Shepherding language: guiding and caring for those under authority
- Psalm 72:8 — May he have dominion from sea to sea (righteous king)
- Ezekiel 34:4 — You ruled them with harshness (condemned!)
- Leviticus 25:43 — Do not rule over your brother ruthlessly
Connotation: Responsible governance that serves the governed, like a shepherd-king.
Serve and Guard (עָבַד and שָׁמַר)
עָבַד (avad) means to work, serve, worship — the same word used for priestly service.
שָׁמַר (shamar) means to keep, guard, preserve — used for protecting sacred space.
Together in Numbers 3:7-8, these verbs describe Levitical duties at the Tabernacle, confirming that Genesis 2:15 presents humanity as priests in God's garden-temple.
Theological Implications of the Wordplay
1. Dual Nature Through Language
The adam/adamah wordplay constantly reminds us of humanity's paradoxical position: we are from the ground (material, mortal, finite) yet transcend the ground (bearing God's image, animated by divine breath). This linguistic pattern reinforces the theological truth that humans are both earthly and heavenly.
2. Concrete Representation, Not Abstract Quality
The choice of tselem (carved statue) over more abstract terms emphasizes that being God's image is about visible representation and functional agency, not invisible qualities. We don't just have an image — we are images, living statues that make God's presence tangible in creation.
3. Qualified Resemblance Through Demut
The addition of demut (likeness) prevents misunderstanding: humans truly represent God but are not identical to God. We image the Creator without being the Creator. This guards against both human arrogance (as if we were divine) and false humility (as if we didn't truly represent God).
4. Vocation Embedded in Vocabulary
The priestly language of avad and shamar, combined with the royal language of kavash and radah, shows that human vocation is built into the very words used to describe us. We're not passive observers — we're active participants in God's creative work.
Conclusion
The Hebrew wordplay in Genesis 1-2 is far more than literary artistry. It's theological instruction conveyed through the music of language. Every time we hear adam echoing adamah, we're reminded that humans are dust-creatures — and yet dust-creatures who bear God's tselem.
The careful pairing of tselem and demut establishes both our genuine representation of God and our appropriate distinction from God. The priestly vocabulary of serving and guarding reminds us that all human work participates in sacred calling. The royal language of subduing and ruling clarifies that our dominion should mirror God's own wise and caring governance.
Living the Wordplay
Understanding these linguistic patterns isn't merely academic. When we grasp that we are adam from adamah — earth-creatures bearing heaven's image — we find both humility (we're dust) and dignity (we're divine representatives). This dual awareness should shape how we approach work, relationships, justice, and our role in creation.
The wordplay continues to speak: we are simultaneously humble and exalted, material and spiritual, mortal and made for eternity. That's the paradox and promise of being human.