And God created great whales, and every living creature that moves, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind (לְמִינֵהו): and God saw that it was good. And God blessed the, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. And the evening and the morning were the fifth day. And God said, Let the earth bring forth the living creature after his kind (לְמִינָהּ), cattle, and creeping thing and beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind (לְמִינֵהו): and God saw that it was good. (Gen 1:21-25)
According to this pericope, each class of creation is described as having been created "after its kind (alt. species [מִין])." Subsequently, they were assigned a duty--to multiply and replenish the earth. Horses do not look like mice and fish do not look like cats. They were created after their own kind. This is important as plays an important exegetical role vis-a-vis the relationship between God and the physical nature of man in the verses that immediately follow this pericope:
And God said, Let us make man in our image (צֶלֶם), after our likeness (דְּמוּת): 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. So God created man in his own image (צֶלֶם), in the image (צֶלֶם) of God created he him; male and female created he them. 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. (Gen 1:26-28)
As Presbyterian Old Testament scholar, Meredith Kline, wrote:
By setting the image-likeness formula in the context of sonship, Genesis 5:1-3 contradicts the suggestion that the image idea is a matter of representative status rather than of representational likeness or resemblance. For Seth was not Adam's representative, but as Adam's son he did resemble his father. The terminology "in his likeness" serves as the equivalent in human procreation of the phrase "after its kind" which is used for plant and animal reproduction and of course refers to resemblance. (Meredith G. Kline, “Creation in the Image of the Glory-Spirit” Westminister Theological Journal, 39 [1976/77]: note 34)
Kline, on this theme, also comments that "the traditional avoidance of the visible corporeal aspect of man in formulating the imago Dei doctrine (in deference to the noncorporeal, invisible nature of God) has not reckoned adequately with the fact of theophanic revelation and in particular has missed the theophanic referent of the image in the Genesis 1 context" and that "the theophanic Glory was present at the creation and was the specific divine model or referent in view in the creating of man in the image of God."
Interestingly, Kline (correctly) rejects the idea that Gen 1:26 is evidence of a plurality of persons within the "one God" (a later reading that desperately tries to read the Trinity back into the Old Testament). On Gen 1:26 in the same article, he wrote:
In Genesis 1:26 it is the plural form of the creative fiat that links the creation of man in the image of God to the Spirit-Glory of Genesis 1:2. The Glory-cloud curtains the heavenly enthronement of God in the midst of the judicial council of his celestial hosts. Here is the explanation of the “let us” and the “our image” in the Creator’s decree to make man. He was addressing himself to the angelic council of elders, taking them into his deliberative counsel.
This understanding of the first-person-plural fiat is supported by the fact that consistently where this usage occurs in divine speech it is in the context of the heavenly councilor at least of heavenly beings. Especially pertinent for Genesis 1:26 is the nearby instance in Genesis 3:22, a declaration concerned again with man’s image-likeness to God: “Man has become like one of us to know good and evil.” The cherubim mentioned in verse 24 were evidently being addressed. In the cases where God determines to descend and enter into judgment with a city like Babel or Sodom, and a plural form (like “Let us go down”) alternates with a singular, [30] the explanation of the plural is at hand in the angelic figures who accompany the Angel of the Lord on his judicial mission. [31] When, in Isaiah’s call experience, the Lord, enthroned in the Glory-cloud of his temple, asks, “Whom shall I send and who will go for us?” (Isa. 6:8), the plural is again readily accounted for by the seraphim attendants at the throne or (if the seraphim are to be distinguished from the heavenly elders, as are the winged creatures of the throne in Revelation 4) by the divine council, which in any case belongs to the scene. (A similar use of the first person plural is characteristic of address in the assembly of the gods as described in Canaanite texts of the Mosaic age.)
Such conclusions are strongly consistent with Latter-day Saint theology.
