It would make sense to me if man was in the likeness and image of the Father and the woman was after the likeness of our Mother.
Except that the text says both male and female were created in the image and likeness of God,
וַיִּבְרָא אֱלֹהִים אֶת־הָֽאָדָם בְּצַלְמֹו בְּצֶלֶם אֱלֹהִים בָּרָא אֹתֹו זָכָר וּנְקֵבָה בָּרָא אֹתָֽם׃
way·yiḇ·rā ’ĕ·lō·hîm ’eṯ- hā·’ā·ḏām bə·ṣal·mōw, bə·ṣe·lem ’ĕ·lō·hîm bā·rā ’ō·ṯōw; zā·ḵār ū·nə·qê·ḇāh bā·rā ’ō·ṯām.
Created God (them*) the-human[kind] [the]image, [the]image of God created (them*) male and female created (them*)
*is an untranslatable accusative particle, effectively rendered "them" here to indicate male and female are what is created and created in God's image.
Male and female are created in the image of elohim, God.
The Septuagint, therefore, renders this same passage,
καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον κατ᾽ εἰκόνα θεοῦ ἐποίησεν αὐτόν ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς
kai epoiesen ho theos ton anthropon kat ekona theou epoisen auton arsen kai thelu apoisen autous
and created the God the humans of image God's created these male and female created these
There is no other thing whose image humans have other than God, Elohim, ho Theos, etc.
There is no "mother" here, there is only God, the God, the same as is mentioned in Genesis 1:1.
To read a "mother" into this text is an act of pure imaginative eisegesis--and at that point any claim (as was mentioned earlier) to being more faithful to the biblical text is reckoned forfeit. If one needs to insert their own ideas into the text in order for it to come out in one's favor then they have a problem on their hands.
What we have is simple: human beings, both male and female, are created in God's image. Not males in the image of one being, and females in the image of another; it is the same being here that created the heavens and the earth which has now created human beings (both male and female) in His image.
So the way I see it we have several options:
The divine image is not about shape, form, or appearance; but some other quality (I argue that the divine image is about purpose, it addresses what our place within creation is for)
Or the divine image is about shape, form, or appearance and God is basically a human being writ large, but then we run into what I brought up before: does God have both a penis and a vagina? If male and female are created in God's image, and if the divine image is about what God "looks like" and thus God has a human shape, and is even anatomically human, then God has genitals and therefore both male and female genitals.
If we are going to go by the text, and not insert alien ideas into the text, such as there being God and God's missus.
-CryptoLutheran