Genesis 3 reverses Genesis 1’s blessed human vocation: the ground is cursed, work becomes painful, and humanity returns to dust.

Psalm 8 takes Genesis 1’s human dominion over creatures and turns it into worship: frail human beings are astonishingly entrusted with rule over God’s works.

Genesis 5 deliberately reuses Genesis 1’s “image” and “likeness” language, then applies corresponding likeness/image language to Adam and Seth.

Genesis 3:22 repeats Genesis 1:26’s first-person plural divine speech, this time saying the man has become “as one of us.”

Jesus asks whose image Caesar’s coin bears. Read beside humanity bearing God’s image, the saying raises a striking question of allegiance—a suggestive biblical comparison that early Christians made explicit, though Luke does not cite Genesis.

In Matthew 19 Jesus directly quotes Genesis’s “male and female” creation wording, then joins it to Genesis 2’s one-flesh text to ground His teaching on marriage.

Genesis says humanity is made in God’s image; Colossians calls Christ “the image of the invisible God” and immediately places all creation under His creative agency.

Genesis creates humanity in God’s image; Colossians 3:10 describes the new person as being renewed according to the image of the Creator.

First Corinthians 11 explicitly uses image-of-God language inside Paul’s creation-based reasoning about men and women in worship.