Isaiah 40:18 — Word Study
WLCוְאֶל־ מִ֖י תְּדַמְּי֣וּן אֵ֑ל וּמַה־ דְּמ֖וּת תַּ֥עַרְכוּ לֽוֹ׃
BSATo whommîy [what being, which entity] will you likendâmâh▸ Godʼêl [the Almighty, divine Strength] To whatmâh imagedᵉmûwth [likeness, resemblance] will you compareʻârak▸ [set up as a similarity, arrange for comparison]
| Greek | English | Parsing |
|---|---|---|
| וְאֶל־ | and to | Conjunction, preposition |
| מִ֖י | whom? | Pronoun |
| תְּדַמְּי֣וּן | will you liken ! | Verb piel imperfect second person masculine plural, suffix |
| אֵ֑ל | God | Noun common, masculine singular absolute |
| וּמַה־ | and what? | Conjunction, pronoun |
| דְּמ֖וּת | likeness | Noun common, feminine singular absolute |
| תַּ֥עַרְכוּ | will you compare | Verb, Qal, imperfect second person masculine plural |
| לֽוֹ׃ | to him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | To whom will you liken God? To what image will you compare Him? |
| KJV | ¶ To whom then will ye liken God? or what likeness will ye compare unto him? |
| ASV | To whom then will ye liken God? or what likeness will ye compare unto him? |
| YLT | And unto whom do ye liken God, And what likeness do ye compare to Him? |
| WEB | To whom then will you liken God? Or what likeness will you compare to him? |
| BBE | Whom then is God like, in your opinion? or what will you put forward as a comparison with him? |
Where they part company is תְּדַמְּי֣וּן — see How Translations Differ.
The verse consists of a main clause followed by a subordinate interrogative phrase, emphasizing the questions posed about God's likeness.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָרַךְ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 40:18
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Uniqueness and Sovereigntygenerated
Isaiah 40:18 presents a rhetorical question that challenges the reader to consider the futility of comparing God to any created image or likeness. This verse is part of a larger discourse where Isaiah emphasizes God's sovereignty and the insignificance of idols in contrast to the Almighty. The surrounding verses illustrate God's power over the nations and His role as the creator, highlighting His unmatched greatness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 40:25 | “To whom will you liken Me, or who is My equal?” asks the Holy One. |
| 2 | Isaiah 46:5–9 | To whom will you liken Me or count Me equal? To whom will you compare Me, that we should be alike? |
| 3 | Exodus 8:10 | “Tomorrow,” Pharaoh answered. “May it be as you say,” Moses replied, “so that you may know that there is no one like the LORD our God. |
| 4 | Exodus 9:14 | Otherwise, I will send all My plagues against you and your officials and your people, so you may know that there is no one like Me in all the earth. |
| 5 | Exodus 15:11 | Who among the gods is like You, O LORD? Who is like You—majestic in holiness, revered with praises, performing wonders? |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — תְּדַמְּי֣וּן, te.da.me.Yungenerated
The verb תְּדַמְּי֣וּן (te.da.me.Yun) is a piel imperfect form, indicating a continuous action of likening or comparing. This form suggests an active engagement in making a likeness, emphasizing the futility of attempting to represent God through any image.
The root of this word, דָּמָה (damah), conveys the idea of resemblance or similarity. In this context, it underscores the impossibility of adequately representing the divine nature, as God transcends all human understanding and comparison.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb תְּדַמְּי֣וּן, will you liken, governs the verse, with two interrogative phrases that follow: one asking about whom to liken God to, and the other about what image to compare Him with. This structure emphasizes the questioning nature of the verse.
The Hebrew word order places the questions front and center, drawing attention to the impossibility of finding a suitable comparison for God, thus reinforcing His unique nature.
Septuagint Backgroundgenerated
The Septuagint translates תְּדַמְּי֣וּן with ὡμοιώσατε (homoiōsate), which means 'to make similar' or 'to compare'. This choice reflects a direct engagement with the concept of comparison, aligning with the original Hebrew intent while also emphasizing the futility of such comparisons.
The use of ὡμοιώσατε suggests an interpretative move, as the translators sought to convey the challenge of finding a likeness to God in the context of their audience's understanding.
In plain words — the whole versegenerated
Isaiah 40:18 asks a profound question about the nature of God, challenging us to think about how we could possibly compare Him to anything else. The verse emphasizes God's uniqueness and the futility of creating images or likenesses to represent Him.
Frequently Asked Questionsgenerated
To liken God means to attempt to compare Him to something else, but this verse emphasizes that no comparison can truly capture His essence.
Isaiah poses these questions to highlight the futility of idolatry and to affirm the incomparable nature of God.
This verse directly challenges the practice of idolatry by questioning the validity of any image or likeness set up in comparison to God.
We learn that God is unique and cannot be adequately represented by any created image or likeness, emphasizing His sovereignty and power.
Reflection Questionsgenerated
- What are some ways we might unintentionally create 'images' of God in our minds that do not reflect His true nature?
- How can understanding God's uniqueness affect the way we worship Him?
- In what ways can we ensure that our understanding of God is based on Scripture rather than cultural representations?
- How does this verse challenge you to think differently about your relationship with God?
The early church on this verse — how the Fathers read it
Jerome comments on this verse to emphasize the inadequacy of any created image to represent God, arguing from the text's rhetorical questions.
To whom then will you liken God, or what image will you set before Him? Can the craftsman make a graven image, or the goldsmith overlay it with gold,Early Church Fathers on Isaiah 40 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 40:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTo whom then will ye liken God?.... There is nothing in the whole creation that can bear any resemblance to him, or he to them; since all nations are as a drop of the bucket, as the small dust of the
Read John Gill on Isaiah 40 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTo whom then will ye liken God? or what likeness will ye compare unto him? To whom then will ye liken God? - Which of the pagan idols, then, is to be compared to this Almighty God?
Read Robert Jamieson on Isaiah 40 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis is a proper inference from the foregoing discourse of God’ s immense and infinite greatness; from whence he taketh occasion to show both the folly of those that make mean and visible representations of God, as not the Gentiles only, but even some of the Jews did; and the utter inability of men or idols to give any opposition to God in the doing of these great works. And this discourse of the madness of idolaters, prosecuted both here and in the following chapter, was designed by God, as a necessary antidote whereby the Jews might be preserved from the contagion of idolatry, to which God saw they now had strong inclinations, and would have many and great temptations when they were in…
Read Matthew Poole on Isaiah 40 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 40:18 To whom then will ye liken God? or what likeness will ye compare unto him?Ver. 18. To whom then will ye liken God?] A sin which the Jews were exceeding prone unto, and would be tempted to, when in captivity at Babylon; here therefore they have an antidote provided beforehand. The voice of the gospel is, "Little children, keep yourselves from idols."
Read John Trapp on Isaiah 40 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) To whom then will ye liken God . . .—The thought of the infinity of God leads, as in St. Paul’s reasoning (Acts 17:24-29), to the great primary argument against the folly of idolatry. It is characteristic, partly of the two men individually, partly of the systems under which they lived, that while the tone of Isaiah is sarcastic and declamatory, that of St Paul is pitying, and as with indulgent allowance for the “times of ignorance.” We must remember, of course, that the Apostle speaks to those who had known nothing better than the worship of their fathers, the prophet to those who were tempted to fall into the worship of the heathen from a purer faith.
Read Charles John Ellicott on Isaiah 40 →CambridgeThe Cambridge Bible for Schools and Colleges18–20. “To whom will ye liken God?” This question introduces the second distinct theme of the argument, the folly of idolatry. Although the prophet has in his mind the difficulties of Jews impressed by the fascinations of idolatry, his words are addressed not to them directly, but to men in general. The error he exposes is not the worshipping of Jehovah by images, but the universal error of thinking that the Deity (’çl) can be represented by the works of human hands. His point of view is that of Paul’s speech to the Athenians: “we ought not to think that the Godhead is like unto gold or silver or stone, graven by art and device of man” (Acts 17:29). In order to see how absurd this is, one…
Read Cambridge on Isaiah 40 →Albert Barnes1798–1870Barnes' Notes on the BibleTo whom then will ye liken God? - Since he is so great, what can resemble him? What form can be made like him?
Read Albert Barnes on Isaiah 40 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18, 19. To whom… will ye liken God — The conclusion is, the impossibility of adequately conceiving Jehovah’s greatness and exaltation. Likeness of him to any thing is beyond any human conception.
Read Daniel Denison Whedon on Isaiah 40 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
To whom will you liken God? To what image will you compare Him?
To whom then will you liken God? Or what likeness will you compare to him?
To whom will you liken God? To what image will you compare Him?
To whom can you compare God? To what image can you liken him?
Tyndale line
¶ To whom then will ye liken God? or what likeness will ye compare unto him?
To whom then will ye liken God? or what likeness will ye compare unto him?
To whom then will ye liken God? or what likeness will ye compare unto him?
To whom then will ye liken God? or what likeness will ye compare to him?
To whom then wil ye liken God? or what similitude will ye set vp vnto him?
Strictly literal
To whom then will ye liken God? and what likeness will ye compare unto him?
And unto whom do ye liken God, And what likeness do ye compare to Him?
And to whom do you liken God, || And what likeness do you compare to Him?
To whom then will ye liken God? or what likeness will ye compare unto him?
To whom then will you compare God? To what idol will you liken him?
From the Latin
To whom then have you likened God? or what image will you make for him?
Simplified
Who do you think is like God? What image do you think he looks like?
Whom then is God like, in your opinion? or what will you put forward as a comparison with him?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text presents the verse as וְאֶל־ מִ֖י תְּדַמְּי֣וּן אֵ֑ל וּמַה־ דְּמ֖וּת תַּ֥עַרְכוּ לֽוֹ׃, while the Septuagint closely aligns with it, differing only in word order. The Dead Sea Scrolls also support the MT, with minor restorations indicating some textual preservation.
וְאֶל־ מִ֖י תְּדַמְּי֣וּן אֵ֑ל וּמַה־ דְּמ֖וּת תַּ֥עַרְכוּ לֽוֹ׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ואל מיא תדמיו׳ני אל ומה דמות תערוכו ל׳י
8 words on the leather.
[ואל] מי תדמיו׳ן [אל] [ומה] [דמות] [תערכו] [ל׳ו]
1 word on the leather — 1 partly restored, 6 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 40:18
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HC/R — Conjunction · prepositionHC/R
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
דָּמָה (damah) is a primitive root meaning to be like or resemble. It encompasses the ideas of comparing, imagining, and devising, with various forms indicating different nuances such as making oneself like or considering something to be similar. The entries consistently highlight its use in contexts of likeness and comparison.
דָּמָה vb. be like, resemble
Qal be like, resemble
Pi. liken, compare; imagine, think, devise
liken, i.e. consider to be like, compare
imagine, form an idea, devise
Hithp. make oneself or become like
base
H1819 דָּמָה be like, resemble .be like, resemble
. liken, compare; imagine, think, devise . liken, i.e. consider to be like, compare
. imagine, form an idea, devise
. make oneself or become like
1819 damah daw-maw'
a primitive root; to compare; by implication, to resemble,
liken, consider:--compare, devise, (be) like(-n), mean, think,
use similitudes.
דָּמָה (da.mah) — to resemble.
1) to be like, resemble
1a) (Qal) to be like, resemble
1b) (Piel)
1b1) to liken, compare
1b2) to imagine, think
1c) (Hithpael) to make oneself like
1d) (Niphal)
Aramaic equivalent: de.mah (דְּמָה "be like" H1821)
V-Piel-Imperf-2mp | Suff — Verb piel imperfect second person masculine plural · suffixHVpi2mp/Sn
The Hebrew word אֵל (*'el*) primarily means 'god' and conveys the idea of might or strength. It can refer to the one true God of Israel, as well as to other deities, angels, and mighty men. The entries highlight its use in various contexts, including nature and power, but do not present significant disagreement among lexicons.
אֵל n.m. god, but with various subordinate applications to express the idea of might
applied to men of might and rank
angels
gods of the nations
Ēl
as characterizing mighty things in nature
God, the one only and true God of Israel
אֵל strength, power
base
H410 אֵל god, but with various subordinate applications to express the idea of might . applied to men of might and rank
. angels
. gods of the nations
. Ēl
. as characterizing mighty things in nature
. God, the one only and true God of Israel
. אֵל strength, power
410 'el ale
shortened from 352; strength; as adjective, mighty;
especially the Almighty (but used also of any deity):--God
(god), X goodly, X great, idol, might(-y one), power, strong.
Compare names in "-el."
see HEBREW for 0352
אֵל (el) — God.
This name means god, god-like one, mighty one, strength, power
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֵל (el) — El (Berith).
This name means god, god-like one, mighty one, strength, power
Combined with "Berith" (berith בְּרִית H1286)
אֵל (el) — El (Elohe).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "God" (elohim אֱלֹהִים H0430)
אֵל (el) — El (Most High).
Another name of ye.ho.vah (יהוה "LORD" H3068G)
This name means god, god-like one, mighty one, strength, power
Combined with "Most High" (el.yon עֶלְיוֹן H5945B)
אֵל (el) — god.
: god
1) god, god-like one, mighty one
1a) mighty men, men of rank, mighty heroes
1b) angels
1c) god, false god, (demons, imaginations)
1d) God, the one true God, Jehovah
2) mighty things in nature
3) strength, power
N-ms — Noun common · masculine singular absoluteHNcmsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Conj | Part — Conjunction · pronounHC/Pi
דְּמוּת (dmuwth) means likeness or similitude, particularly in terms of external appearance. It can also function adverbially to mean 'in the likeness of' or 'like as.' The word is derived from a root that conveys the idea of resemblance, and it encompasses both the concept of a model or shape.
דְּמוּת n.f. likeness, similitude
likeness, similitude, of external appearance
adverbially,in likeness of, like as
base
H1823 דְּמוּת likeness, similitude . likeness, similitude, of external appearance
. adverbially,in likeness of, like as
1823 dmuwth dem-ooth'
from 1819; resemblance; concretely, model, shape;
adverbially, like:--fashion, like (-ness, as), manner,
similitude.
see HEBREW for 01819
דְּמוּת (de.mut) — likeness.
1) likeness, similitude
adv
2) in the likeness of, like as
N-fs — Noun common · feminine singular absoluteHNcfsa
עָרַךְ (arak) means to arrange or set in order, applicable in various contexts such as preparing a table, organizing a battle, or stating a legal case. It can also denote valuing or taxing in the Hiphil form. The word encompasses a wide range of meanings related to order and comparison.
עָרַךְ vb. arrange or set in order
Qal
arrange in order, seven altars
set or lay in order, as wood
in common life, arrange a table
arrange a battle, i.e. draw up in battle order
arrange weapons of army in order for battle
arrange words
state in order, set forth a legal case
compare (as result of arranging in order)
intrans. be comparable
base
עָרַךְ vb. denom. Hiph. value (for taxation), tax
base
H6186a עָרַךְ arrange or set in order .. . arrange in order, seven altars
. set or lay in order, as wood
. in common life, arrange a table
. arrange a battle, i.e. draw up in battle order
. arrange weapons of army in order for battle
. arrange words
. state in order, set forth a legal case
. . compare (as result of arranging in order)
. intrans. be comparable
H6186b עָרַךְ vb. denom. Hiph. value (for taxation), tax
6186 `arak aw-rak'
a primitive root; to set in a row, i.e. arrange, put in order
(in a very wide variety of applications):--put (set) (the
battle, self) in array, compare, direct, equal, esteem,
estimate, expert (in war), furnish, handle, join (battle),
ordain, (lay, put, reckon up, set) (in) order, prepare, tax,
value.
עָרַךְ (a.rakh) — to arrange.
1) to arrange, set or put or lay in order, set in array, prepare, order, ordain, handle, furnish, esteem, equal, direct, compare
1a) (Qal)
1a1) to arrange or set or lay in order, arrange, state in order, set forth (a legal case), set in place
1a2) to compare, be comparable
עָרַךְ (a.rakh) — to value.
(Hiphil) to value, tax
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
kom-par' (damah, mashal, [`arakh]; paraballo, sugkrino): "Compare" is the translation of damah, "to be like" (So 1:9); of mashal, "to liken," "compare" (Isa 46:5); of `arakh, "to set in array," "compare" (Ps 89:6; Isa 40:18); of shawah, "to be equal" (Pr 3:15; 8:11).
In the New Testament sugkrino, "to judge" or "sift together," is translated "comparing," "comparing spiritual things with spiritual" (1Co 2:13 the English Revised Version), the American Standard Revised Version "combining" ("adapting the discourse to the subject," Thayer), the Revised Version, margin…
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms