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Isaiah 40:25 — Word Study

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WLCוְאֶל־ מִ֥י תְדַמְּי֖וּנִי וְאֶשְׁוֶ֑ה יֹאמַ֖ר קָדֽוֹשׁ׃

BSAToʼêl whommîy [or what, to which one] will you liken Medâmâh or who is My equalshâvâh [is there anyone, what being, comparable, having the same nature] asksʼâmar [says, declares] the Holy Oneqâdôwsh [set apart, sacred, the divine]

Word
Listen & take awayIsaiah 40
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 25 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (ka.Do.osh) — no per-word recordings of the Hebrew exist to link to.
Take it away
Isaiah 40:25quick helps
In a sentenceGod asks if there is anyone or anything that can be compared to Him.
Who is speakingThe Holy One, a title that highlights God's uniqueness.
Where we areThis verse is part of a larger passage emphasizing God's sovereignty and power.
The hard wordתְדַמְּי֖וּנִי
Take awayGod stands alone, incomparable and supreme.
7 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectקָדוֹשׁ verbאָמַר The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 40:25

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 Sovereignty and Uniquenessgenerated

24No sooner are they planted, no sooner are they sown, no sooner have their stems taken root in the ground, than He blows on them and they wither, and a whirlwind sweeps them away like stubble.
25“To whom will you liken Me, or who is My equal?” asks the Holy One.
26Lift up your eyes on high: Who created all these? He leads forth the starry host by number; He calls each one by name. Because of His great power and mighty strength, not one of them is missing.
27Why do you say, O Jacob, and why do you assert, O Israel, “My way is hidden from the LORD, and my claim is ignored by my God”?

Isaiah 40:25 presents a rhetorical question posed by God, challenging any notion that He could be likened to anything or anyone else. This verse emphasizes His unmatched nature and authority, following a discussion about the fleeting nature of human existence compared to God's eternal power. The surrounding verses highlight God's role as the Creator and sustainer of all things, reinforcing His sovereignty over the universe.


Cross References

ReferenceText (BSB)
1Isaiah 40:18To whom will you liken God? To what image will you compare Him?
2Deuteronomy 4:15–18So since you saw no form of any kind on the day the LORD spoke to you out of the fire at Horeb, be careful
3Deuteronomy 5:8You shall not make for yourself an idol in the form of anything in the heavens above, on the earth below, or in the waters beneath.

The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to

To whom then will ye liken me, or shall I be equal? saith the Holy One.Isaiah 40:18 Deuteronomy 4:15–18 Deuteronomy 5:8

The Key Word תְדַמְּי֖וּנִי, te.da.me.Yu.nigenerated

The verb תְדַמְּי֖וּנִי (te.da.me.Yu.ni) comes from the root דָּמָה (damah), meaning 'to be like' or 'to resemble'. This form is a piel imperfect, indicating an action that is ongoing or habitual, directed at the speaker, in this case, God. The use of this verb in the context of the verse emphasizes the futility of comparing God to any created being or object.

The challenge posed by God in this verse is profound. It calls into question the very nature of comparison and likeness, suggesting that no one and nothing can truly reflect His essence or nature. The rhetorical structure of the question serves to reinforce God's singularity and the impossibility of finding an equal.


How Translations Differ — measured against the Berean Standard Biblegenerated

In this study, we examine the verse as rendered in the Berean Standard Bible, which maintains the essence of the original Hebrew.


Sentence Structuregenerated

The verse is structured around a series of rhetorical questions posed by the Holy One, with the finite verb יֹאמַ֖ר (yo.Mar) as the focal point. The questions are designed to provoke thought about God's incomparable nature.

The Hebrew syntax places emphasis on the subject, the Holy One, followed by the questions about likeness and equality, creating a powerful assertion of God's uniqueness.


Septuagint Backgroundgenerated

The Septuagint translates תְדַמְּי֖וּנִי as με (me), which indicates a direct address to the audience regarding the comparison. This choice reflects a more personal engagement with the reader, emphasizing the challenge to find a likeness to God.

The use of τίνι for מִי (mi) in the Septuagint suggests a broader inquiry into the nature of comparison, aligning with the original Hebrew's intent to provoke thought about God's uniqueness.


In plain words — the whole versegenerated

Isaiah 40:25 asks a profound question: Who can be compared to God? The verse emphasizes that there is no one and nothing that can be likened to Him. This statement highlights God's uniqueness and sovereignty over all creation.


Frequently Asked Questionsgenerated

What does it mean to liken God to something?

To liken God to something means to compare Him to another being or object, but this verse asserts that no comparison is valid.

Why does God ask if there is anyone equal to Him?

God asks this to emphasize His unmatched nature and to challenge the reader's understanding of His sovereignty.

How does this verse relate to the surrounding context?

This verse is part of a larger passage that discusses God's power and authority over creation, reinforcing His uniqueness.

What does the term 'Holy One' signify?

The term 'Holy One' signifies God's set-apart nature, indicating His sacredness and divine authority.


Reflection Questionsgenerated

  1. In what ways do I sometimes compare God to my circumstances or experiences?
  2. How can I better understand the uniqueness of God in my daily life?
  3. What does it mean for God to be the 'Holy One' in my understanding of His character?
  4. How can I share the truth of God's uniqueness with others?

The early church on this verse — how the Fathers read it

Early Church Fathers referenced this verse to discuss God's unique nature and the futility of comparisons, as seen in their writings.

TertullianAGAINST MARCION 1.4 c. 155–220
God is one thing, and what belongs to God is another thing.… How will you employ in a comparison with God an object as your example, [such as a king] which fails in all the purposes that belong to a comparison? Why,
Early Church Fathers on Isaiah 40 →
Theodoret of CyrusCOMMENTARY ON Isaiah 12:40.25 c. 393–460
To him who has performed works, to him who has accomplished these works and who continually goes on performing them, to whom do you compare him? What mark of respect do you offer to him that is worthy of him?
Early Church Fathers on Isaiah 40 →

Commentators on this verse — 7 expositors, verse by verse

Each of these wrote on Isaiah 40:25 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

To whom then will ye liken me, or shall I be equal, saith the Holy One?] Or be upon a level with?

Read John Gill on Isaiah 40 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

To whom then will ye liken me, or shall I be equal? saith the Holy One. To whom then will ye liken me? - resuming Isaiah 40:18.

Read Robert Jamieson on Isaiah 40 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

He repeateth what he said , that he might oblige them to the more serious and frequent consideration of the absurdity of the idolatry.

Read Matthew Poole on Isaiah 40 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Isaiah 40:25 To whom then will ye liken me, or shall I be equal? saith the Holy One.Ver. 25. To whom then will ye liken me?] See Isaiah 40:18-19.

Read John Trapp on Isaiah 40 →
CambridgeThe Cambridge Bible for Schools and Colleges

25. To whom then] Exactly as in Isaiah 40:18, and following a similar idea. or shall I be equal?] Or, as R.V., “that I should be equal to him?”the Holy One] Qâdôsh, without the art., almost like a proper name. So Job 6:10; Habakkuk 3:3, and perhaps Psalms 22:3.

Read Cambridge on Isaiah 40 →
Albert Barnes1798–1870Barnes' Notes on the Bible

To whom then will ye liken me? - (See Isaiah 40:18) The prophet having thus set forth the majesty and glory of God, asks now with great emphasis, what could be an adequate and proper representation of such a God.

Read Albert Barnes on Isaiah 40 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

25, 26. To whom… shall I be equal — As compared with miserable idols? The prophet calls for answer. To whom, of all they know, will they now compare the great Jehovah?

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

BSBBerean Standard Bible2020

“To whom will you liken Me, or who is My equal?” asks the Holy One.

WEBWorld English Bible2000

“To whom then will you liken me? Who is my equal?” says the Holy One.

MSBMajority Standard Bible2022

“To whom will you liken Me, or who is My equal?” asks the Holy One.

NETBNew English Translation2006

“To whom can you compare me? Whom do I resemble?” says the Holy One.

Tyndale line

KJVKing James Version1611

To whom then will ye liken me, or shall I be equal? saith the Holy One.

ASVAmerican Standard Version1901

To whom then will ye liken me, that I should be equal to him? saith the Holy One.

RVARevised Version, American1894

To whom then will ye liken me, that I should be equal to him? saith the Holy One.

NWBWebster's Bible1833

To whom then will ye liken me, or shall I be equaled? saith the Holy One.

GNVGeneva Bible1599

To whom nowe will ye liken me, that I should be like him, saith the Holy one?

Strictly literal

DBYDarby Translation1890

To whom then will ye liken me, or shall I be equal? saith the Holy One.

YLTYoung's Literal Translation1862

And unto whom do ye liken Me, And [am] I equal? saith the Holy One.

LSVLiteral Standard Version2020

And to whom do you liken Me, || And [to whom] I equal? Says the Holy One.

ILTInterlinear Literal Translation2000

To whom then will ye liken me, that I should be equal to? saith the Holy One.

ULBUnlocked Literal Bible2017

“To whom then will you compare me, whom do I resemble?” says the Holy One.

From the Latin

DRADouay-Rheims (Challoner)1899

And to whom have ye likened me, or made me equal, saith the Holy One?

Simplified

FBVFree Bible Version2020

“Who are you going to compare me with? Who is equal to me?” asks the Holy One.

BBEBible in Basic English1949

Who then seems to you to be my equal? says the Holy One.

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.

וְandclauseprepositional phrase · prepositionalאֶלtoמִ֥יwhom?verbתְדַמְּי֖וּwillobjectנִיyou.liken.meוְandclauseverbאֶשְׁוֶ֑הwill.I.be.equal?clauseverbיֹאמַ֖רhe.sayssubjectקָדֽוֹשׁ[the].holy.[one]

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text, Septuagint, and Dead Sea Scrolls all preserve the same essential wording and meaning in this verse, confirming the consistency of the text across these ancient witnesses.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וְאֶל־ מִ֥י תְדַמְּי֖וּנִי וְאֶשְׁוֶ֑ה יֹאמַ֖ר קָדֽוֹשׁ׃

Septuagintthe Greek the translators chose, word by word
וְאֶל־νῦνמִ֥יτίνιתְדַמְּי֖וּנִיμεוְאֶשְׁוֶ֑הὑψωθήσομαιיֹאמַ֖רεἶπενקָדֽוֹשׁ׃ἅγιος

6 of the 6 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.

Dead Sea Scrolls — 4Q56a copy a thousand years older than the Leningrad Codex

ואל מי תדמי׳נ׳ני ואשוה יאמר קדוש

6 words on the leather.

Dead Sea Scrolls — 1Qisaaa copy a thousand years older than the Leningrad Codex

אל מיא תדמיו׳ני ואשוא יואמר קדוש

6 words on the leather.

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.

Isaiah 40:25אֶלand toand toאֶלמִיwhom?whom?מִידָּמָהwill you liwill you liken דָּמָהשָׁוָהand I may band I may be eqשָׁוָהאָמַרhe sayshe saysאָמַרקָדוֹשׁ[the] holy [the] holy [oneקָדוֹשׁקָדַשׁto consecrto consecrate: קָדַשׁמָהwhat?what?מָהפָּלַלto prayto prayפָּלַליִרְמְיָ֫הJeremiahJeremiahיִרְמְיָ֫היָעַדto appointto appointיָעַדכְּמוֹlikelikeכְּמוֹשָׁוָהbe likebe likeשָׁוָהצְבִיbeautybeautyצְבִידָּמָהto resemblto resembleדָּמָהחֵ֫פֶץpleasurepleasureחֵ֫פֶץכֹּהthusthusכֹּהיהוהYHWH/GodYHWH/Godיהוה
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Isaiah 40:25

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.

and to whom? will you liken me and I may be equal? he says [the] holy [one]
וְאֶל־ve.'el- and to H413 Conjunction · preposition
5,518× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Tyndale gloss
to(wards)
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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).

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Conj | Prep — Conjunction · preposition
HC/R
and to whom? will you liken me and I may be equal? he says [the] holy [one]
מִ֥יmi whom? H4310 Pronoun
423× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word is used to ask questions like who, whose, or whom. It can also be used to express a wish, like would that or whoever. It appears in many forms throughout the Bible, often in phrases like O that or what.
Amplified meaning
or what, to which one
Tyndale gloss
who?
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

מִי (mi) — who?.

who?, whose?, whom?, would that, whoever, whosoever

Morphologythe parsing behind the code
Berean parsing
Part — Pronoun
HPi
and to whom? will you liken me and I may be equal? he says [the] holy [one]
תְדַמְּי֖וּנִיte.da.me.Yu.ni will you liken me H1819 Verb piel imperfect second person masculine plural · suffix
30× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To resemble means to compare or liken something, often used to describe a similarity. In the Bible, this word is used to make comparisons or analogies, like in the parables of Jesus where he compares the kingdom of God to everyday things.
Tyndale gloss
to resemble
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

1819 damah daw-maw'

a primitive root; to compare; by implication, to resemble,

liken, consider:--compare, devise, (be) like(-n), mean, think,

use similitudes.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
V-Piel-Imperf-2mp | Suff — Verb piel imperfect second person masculine plural · suffix
HVpi2mp/Sp1bs
and to whom? will you liken me and I may be equal? he says [the] holy [one]
וְאֶשְׁוֶ֑הve.'esh.Veh and I may be equal? H7737 Conjunction · verb qal first person common singular
21× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means to set or place something, and it is used to describe the act of leveling or equalizing something. It can also mean to adjust or compare things, and it is used in various contexts in the Bible.
Amplified meaning
is there anyone, what being, comparable, having the same nature
Tyndale gloss
be like
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׁוָה (shavah) is a Hebrew verb that conveys the idea of being even or smooth, and extends to meanings like agreeing, resembling, or making something like another. It is built from a primitive root and covers a range of uses, including to level, set, or adjust. The entries indicate various forms, such as Qal, Piel, and Hiphil, which express different nuances of the verb.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׁוָה vb. (be even, smooth, v. Pi., hence) agree with, be like, resemble

Qal it was not equalled to me, i.e. not requited

Pi. he hath levelled

Hiph. make like

Nithp. (appar.) are alike

base

[שָׁוָה] vb. Pi. set, place

base

Brown-Driver-Briggs glosses

H7737a שָׁוָה (be even, smooth, v. Pi., hence) agree with, be like, resemble . make like

. (appar.) are alike

H7737b שָׁוָה Pi. set, place

Strong's Hebrew Dictionary

7737 shavah shaw-vaw'

a primitive root; properly, to level, i.e. equalize;

figuratively, to resemble; by implication, to adjust (i.e.

counterbalance, be suitable, compose, place, yield,

etc.):--avail, behave, bring forth, compare, countervail,

(be, make) equal, lay, be (make, a- )like, make plain, profit,

reckon.

Translators Brief Hebrew Lexicon

שָׁוָה (sha.vah) — be like.

1) to agree with, be or become like, level, resemble

1a) (Qal)

1a1) to be like

1a2) equivalent (participle)

1a3) to set, place

1a4) setting (participle)

1b) (Piel) to level, smooth, still

1c) (Hiphil) to make like

1d) (Nithpael) to be alike

Aramaic equivalent: she.vah (שְׁוָה "be like" H7739A)

שָׁוָה (sha.vah) — to set.

(Piel) to set, place

Aramaic equivalent: she.vah (שְׁוָה "be set" H7739B)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-Imperf-1cs — Conjunction · verb qal first person common singular
HC/Vqu1cs
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

e'-kwal isos:

In Eze 18:25; 29; 33:17,20, "The way of the Lord is not equal" translates Hebrew yittakhen for takhan, "to weigh," and means "is not adjusted to any fixed standard," "arbitrary," "fitful," and, therefore, "not equitable, fair, or impartial" Septuagint ("is not set straight"). Compare same Hebrew word in 1Sa 2:3, where the Lord is said to `weigh actions.' "Equal," therefore, is what will bear the closest investigation and strictest judgment. In Mt 20:12, "made them equal" means "put them upon the same footing," i.e. regarded their brief service as though it were the very same as our long hours of toil. In Lu 20:36 the context restricts the equality to a…

and to whom? will you liken me and I may be equal? he says [the] holy [one]
יֹאמַ֖רyo.Mar he says H559 Verb · Qal · imperfect third person masculine singular
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Amplified meaning
says, declares
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָמַר 5287 vb. utter, say

Qal

Say

Say in the heart (= think)

Promise

Command (esp. late)

Niph. be said, told

Hiph. avow, avouch (lit. cause to declare)

Hithp. act proudly, boast

base

Brown-Driver-Briggs glosses

H559 אָמַר utter, say .. Say

. Say in the heart (= think)

. Promise

. Command (esp. late)

. be said, told

. avow, avouch (lit. cause to declare)

. act proudly, boast

Strong's Hebrew Dictionary

559 'amar aw-mar'

a primitive root; to say (used with great

latitude):--answer, appoint, avouch, bid, boast self, call,

certify, challenge, charge, + (at the, give) command(-ment),

commune, consider, declare, demand, X desire, determine, X

expressly, X indeed, X intend, name, X plainly, promise,

publish, report, require, say, speak (against, of), X still, X

suppose, talk, tell, term, X that is, X think, use (speech),

utter, X verily, X yet.

Translators Brief Hebrew Lexicon

אָמַר (a.mar) — to say.

1) to say, speak, utter

1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend

1b) (Niphal) to be told, to be said, to be called

1c) (Hithpael) to boast, to act proudly

1d) (Hiphil) to avow, to avouch

Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singular
HVqi3ms
The company it keepswords that stand beside it more often than chance
and to whom? will you liken me and I may be equal? he says [the] holy [one]
קָדֽוֹשׁ׃ka.Do.osh [the] holy [one] H6918 Adj
116× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Holy means set apart or sacred, used to describe God, angels, and saints. In the Bible, it is often used to describe things or people dedicated to God's service, like the Temple in Jerusalem or the prophets who spoke on God's behalf.
Amplified meaning
set apart, sacred, the divine
Tyndale gloss
holy
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word קָדוֹשׁ (*qadosh*) means sacred or holy. It can refer to God, angels, saints, or sanctuaries, indicating a state of being set apart. The entries consistently emphasize its moral and ceremonial significance, with no notable disagreements among the lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

קָדוֹשׁ adj. sacred, holy

base

Brown-Driver-Briggs glosses

H6918 קָדוֹשׁ sacred, holy

Strong's Hebrew Dictionary

6918 qadowsh kaw-doshe'

or qadosh {kaw-doshe'}; from 6942; sacred (ceremonially or

morally); (as noun) God (by eminence), an angel, a saint, a

sanctuary:--holy (One), saint.

see HEBREW for 06942

Translators Brief Hebrew Lexicon

קָדוֹשׁ (qa.dosh) — holy.

: holy

sacred, holy, Holy One, saint, set apart

קָדוֹשׁ (qa.dosh) — holy: saint.

: saint/priest

sacred, holy, Holy One, saint, set apart

A sub-meaning of qa.dosh (קָדוֹשׁ ": holy" H6918)

Morphologythe parsing behind the code
Berean parsing
Adj — Adj
HAamsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

See GOD, NAMES OF.

Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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