v. God, Statue, Figure, Idol, Likeness
Gen 1:26 said.. Let us make man our own
Exo 20:4; Deu 5:8 you shall not become i, nor .. likeness
Deu 4:16 i of any figure, effigy of a man or
Jdg 17:3 make a carving i and a casting i
Psa 78:58 they provoked him to heat with their size i
Psa 97:7 all who serve the i of size, the
Isa 40:18 to what then .. or that ye compose it?
Isa 41:29 wind and vanity are their melted i
Isa 44:9 the formers of i…they are vanity
Jer 8:19 why have you made me angry with your i of
Jer 50:38 is a land of idols, and they are foolish with i
Dan 2:31 you saw .. a big i. This i, it was very
Zec 13:2 I will remove from the .. the names of the i
Mat 22:20; Luk 20:24 said: Whose is this i, and
Act 19:35 is guardian .. of the i coming of
Rom 1:23 in the likeness of i of corruptible man
Romans 8:29 conformed to the i of his Son, to
1Co 11:7 the man .. is i and glory of God; but
1Co 15:49 just as we have brought the i from earthly
2Co 3:18 we are changed .. into the same i
Col 1:15 is the i of the invisible God, the firstborn
Heb 1:3 being .. the very i of its substance
Rev 14:11 they have no rest..they worship..their i
Latin image. Concrete representation of something, a thing, a person. In Genesis it is said that God created man to his i. and likeness of him, Gn 1, 26, where i. would give the idea of equality, but right away it says and similarity, with which it is excluded here to understand in such a way i. Furthermore, he does not say in the passage what that i consists of. and that resemblance. Some interpret i. here, in the sense that man was endowed by God with intelligence and will that allow him to relate to him. For others, man is i. of God because he received dominion over other living beings from the Creator. The term has different uses in the Bible, it can mean physical resemblance between people, of Set it is said that it was the i. of his father Adam, Gn 5, 3. One of the most common meanings of the term is the one that has the meaning of idol, that is, a material image in which it is believed resides a being superior to man, a god, whom he is worshiped. The Scriptures flatly prohibit images, first of Yahweh, God is not representable, he is the invisible God, Ex 20, 4; Dt 4, 15-19. Then in Deuteronomy, those of the gods of the pagan nations, ® idolatry, and consider those images and idols devoid of any reality. Prostrating before these images is a betrayal of God, Ps 78 (77), 58; the prophets call these pagan practices adultery, Jr 9, 1 and 12-13. The people of Israel were surrounded by polytheistic and idolatrous peoples, whose customs penetrated their culture, hence the prohibition in the OT, as well as in the N.
T. Acts 7, 43; 15, 20; 17, 29; Rm 1, 23; 2, 22.
In the NT the image of God is Jesus Christ, 2 Co 4, 4; the invisible God of the OT becomes visible in him, Col 1, 15; Jesus is the splendor of God’s glory, the imprint of his substance, Heb 1, 3. Jesus tells Philip, who had asked him to show him the Father: “He who has seen me has seen the Father.” † , Jn 14, 9.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
(likeness).
Each man and each woman are made in the image and likeness of God, they are free, like God, and immortal, like God, and spiritual like God, Ge,1:26-27.
The fall of man destroyed, but did not annihilate this image. The restoration of this image begins with regeneration by faith, in Baptism, forging a “new creature”, a participant in the “nature of God” Ro. 6, 2Co 5:17, 2Pe 1:4.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
It is the visual or mental representation of an object. It is sometimes called i. to the object itself. Thus, the representations of gods by way of statues or paintings are called i. (†œYou will not become i.† ). The term i. It also has the connotation of “resemblance”, “similarity”, “appearance”. The prohibition of †¢idolatry not only covered all the fanciful creativity that the human mind expressed in the form of statues, paintings, low and high reliefs, but also the representation of Jehovah himself. Thus, a statue of †¢Baal, or †¢Astarte, or †¢Bel could not be made. Neither could, as Jeroboam did, establish a † œcult of Jehovah † represented in the calves that he had in † ¢ Bethel and † ¢ Dan. The human imagination, as powerful as it may be, can never conceive it in material terms, since God is spirit and transcends the concepts of space and time. Every attempt to represent it amounts to an attempt to reduce it. God has always seen to it that those who truly believe in him maintain a clear sense of his spiritual significance. for i. of God in man. †¢Man.
Source: Christian Bible Dictionary
tip, LEYE
see, PAGAN DIVINITIES, IDOLATRY, Í DOLOS, HEAD sit,
vet, This term refers, on the one hand, to carved and cast images related to idolatry, and that the law strictly prohibited the Israelites. In Acts. 7:23 p.m. the popular belief is mentioned that the image of Diana kept in the temple of Ephesus had come from Jupiter himself. (See PAGAN DIVINITIES, IDOLATRY, Í DOLOS.). But the term “image” has other very important uses. For example, God said, in creating man: “Let us make man in our image, after our likeness; and let him rule…And God created man in his own image, in the image of God created he him” (Gen. 1:26, 27; 5:1; 9:6). The term used here for image is “tselem”, which is also used of idol worship images and the great image of Dn. 2. Despite the fall, man continues to bear the image of God. Speaking of the man as the head of the woman, it is stated that he should not cover his head, for “he is the image and glory of God” (1 Cor. 11:7; see HEAD). James makes a general statement: “men…are made in the likeness of God” (James 3:9). To what extent man is the image and likeness of God after the Fall can be illustrated with an analogy. It is clear that an image is a representation. When the Lord was shown a denarius when asking the question about the tribute (Mt. 22: 15-22), he asked: “Whose image is it…?” The answer was: “Caesar’s.” The image may not have been well done. It may have been worn and dented, as coins often are. However, this did not affect the fact that it was the image of Caesar. It was his representation, and no one else’s. Thus, man, as the head of created beings in relation to the earth, is the image of God: he was given dominion over every living thing that moves on earth, in the sea, and in the air. Naturally, this should be in subjection to God. The resemblance goes further. In man there is a moral and mental likeness to God. He not only represents God on earth, but, although limited in time and space, and being created, he can, by his likeness to God, come into a personal relationship with God. Man is a battered and dirty image of God, having fallen into sin, and he has no possibility of this relationship other than that provided by the grace of God through the death of Christ. This work of God’s grace, when applied to the heart of man through faith, regenerates him spiritually and leads him to a new life. The fall also enters the concept of image. Adam sinned, and died spiritually. In relation to God, we inherit this condition from Adam, and by nature we are dead in trespasses and sins. The fact of our mortal condition because of the sin inherited from Adam, Paul attributes it to the fact that “we have brought the image of the earthly (Adam)” (1 Cor. 15:49). In the same verse, however, he announces that believers, who have now received the image of Christ, to which we are being conformed in our lives, “will also bear the image of the heavenly (man)” in our own glorified bodies. Christ is the true image of God. It is in Him, God the Son who became man, that there is fully and perfectly “the image of the invisible God…for in Him dwells all the fullness of the Godhead bodily” (Col. 1:15; 2:9 ).
Source: New Illustrated Bible Dictionary
Figure reproduced by various technical procedures (sculpture, painting, embroidery, engraving, etc.) It may or may not be artistic. And it can collect a religious or profane content and message.
The religious use of images posed a problem in the Church of the East in medieval times. The Christian tradition of the use of sacred art made images of all kinds a usual support in the conservation and promotion of Christian piety and a pedagogical language for the education of the faith. (See Icon, Iconography and Dulia 4)
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
The image is made to remember the person it represents. The second law of the Decalogue reads as follows: “You shall not make for yourself any image of God” (Ex 20, 4). The law prohibits man from representing God, making Him a material image. The profound reason for this prohibition is that the image, made simply to remind us of the person it represents, can, over time, become an object of worship (cf. Wis 14, 12-21). The worship of God in the OT must be devoid of images, because He is transcendent, invisible, inaccessible. No one has ever seen God (Jn 1, 18). Neither can it be exactly translated into human language, nor can it be witnessed in an image. He is the unrepresentable. Between God and man there is an insurmountable distance; witnessing him in carved wood, sculpted stone or molten metal is practically a sacrilege. No one can make an image of God (Dt 4, 15-19). The only living image of God is man (Gen 1, 26-27; Rom 8, 29). Image of God, in the perfect sense, is Jesus Christ (2 Cor 4, 4; Phil 2, 6). Images are prohibited because they can receive idolatrous worship. They should be done only to remember the person represented, never to replace him (Mk 12, 16; Lk 20, 24). In Saint Paul, only the worship of pagan images is prohibited (1 Thess 1, 9; 1 Cor 5, 10; 10, 7). The first images of Christianity already appear in the catacombs. > disclosure.
MNE
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of Jesus of Nazareth
(-> art, man, idolatry, God). The theme of man as the image of God and the prohibition of images constitute one of the central elements of biblical revelation.
(1) Man, image of God. The theme appears in the creation account: “And Elohim said, Let us make man in our image and likeness; may he rule over the fish of the sea, the birds… And God created the human being in his image: …