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The Talmud (Megillah.9b and Tractate_Sefer_Torah.1.9) lists the 13 places/verses that felt problematic in the translation into Greek.
"י״ג דברים שינו בה:
- אלהים ברא בראשית.
- אעשה אדם בצלם ודמות
- ויכל בששי וישבות בשביעי..." and more
In #2 they changed the plural into the single but didn't change "image and likeness", indicating, probably, that they didn't see a problem with God having an image or form.
Why?
It could be that Chazal understood "image and likeness" as the Nefesh Hachaim does.
The Nefesh Hachaim 1 (1) says:
The use of the words tzellem and d’moot are not per their simple meanings, for it is explicitly written (Yeshayahu 40:18): “And what likeness will you compare unto Him.” Rather, their meanings imply a similarity in some feature, as in (Tehillim 102:7): “I am like a desert pelican.” It’s not that he was given wings and a beak, and not that his physical appearance was transformed into a pelican, but rather that he is described in that instance by his actions, that he wandered from place to place like the pelican in the desert (a lone bird that flies from place to place). This is per the early plain-text commentators (OBM).
And so this is what is meant by tzellem: that the one resembles the other in some fashion.
Learn more in the Nefesh Hachaim to understand the non-physical resemblance.
