Isaiah 40:25 — Word Study
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]
| Greek | English | Parsing |
|---|---|---|
| וְאֶל־ | and to | Conjunction, preposition |
| מִ֥י | whom? | Pronoun |
| תְדַמְּי֖וּנִי | will you liken me | Verb piel imperfect second person masculine plural, suffix |
| וְאֶשְׁוֶ֑ה | and I may be equal? | Conjunction, verb qal first person common singular |
| יֹאמַ֖ר | he says | Verb, Qal, imperfect third person masculine singular |
| קָדֽוֹשׁ׃ | [the] holy [one] | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “To whom will you liken Me, or who is My equal?” asks the Holy One. |
| KJV | To whom then will ye liken me, or shall I be equal? saith the Holy One. |
| ASV | To whom then will ye liken me, that I should be equal to him? saith the Holy One. |
| YLT | And unto whom do ye liken Me, And [am] I equal? saith the Holy One. |
| WEB | “To whom then will you liken me? Who is my equal?” says the Holy One. |
| BBE | Who then seems to you to be my equal? says the Holy One. |
The translations agree on the essential meaning of the verse, emphasizing God's uniqueness and the futility of comparisons.
The structure of the verse centers around a main question with a subsequent attribution, emphasizing the authority of the speaker.






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 ›
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
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
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 40:18 | To whom will you liken God? To what image will you compare Him? |
| 2 | Deuteronomy 4:15–18 | So since you saw no form of any kind on the day the LORD spoke to you out of the fire at Horeb, be careful |
| 3 | Deuteronomy 5:8 | You 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
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
To liken God to something means to compare Him to another being or object, but this verse asserts that no comparison is valid.
God asks this to emphasize His unmatched nature and to challenge the reader's understanding of His sovereignty.
This verse is part of a larger passage that discusses God's power and authority over creation, reinforcing His uniqueness.
The term 'Holy One' signifies God's set-apart nature, indicating His sacredness and divine authority.
Reflection Questionsgenerated
- In what ways do I sometimes compare God to my circumstances or experiences?
- How can I better understand the uniqueness of God in my daily life?
- What does it mean for God to be the 'Holy One' in my understanding of His character?
- 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.
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 →
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 BibleTo 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 CommentaryTo 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 BibleHe 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 TestamentsIsaiah 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 Colleges25. 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 BibleTo 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 Bible25, 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
“To whom will you liken Me, or who is My equal?” asks the Holy One.
“To whom then will you liken me? Who is my equal?” says the Holy One.
“To whom will you liken Me, or who is My equal?” asks the Holy One.
“To whom can you compare me? Whom do I resemble?” says the Holy One.
Tyndale line
To whom then will ye liken me, or shall I be equal? saith the Holy One.
To whom then will ye liken me, that I should be equal to him? saith the Holy One.
To whom then will ye liken me, that I should be equal to him? saith the Holy One.
To whom then will ye liken me, or shall I be equaled? saith the Holy One.
To whom nowe will ye liken me, that I should be like him, saith the Holy one?
Strictly literal
To whom then will ye liken me, or shall I be equal? saith the Holy One.
And unto whom do ye liken Me, And [am] I equal? saith the Holy One.
And to whom do you liken Me, || And [to whom] I equal? Says the Holy One.
To whom then will ye liken me, that I should be equal to? saith the Holy One.
“To whom then will you compare me, whom do I resemble?” says the Holy One.
From the Latin
And to whom have ye likened me, or made me equal, saith the Holy One?
Simplified
“Who are you going to compare me with? Who is equal to me?” asks the Holy One.
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.
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.
וְאֶל־ מִ֥י תְדַמְּי֖וּנִי וְאֶשְׁוֶ֑ה יֹאמַ֖ר קָדֽוֹשׁ׃
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.
ואל מי תדמי׳נ׳ני ואשוה יאמר קדוש
6 words on the leather.
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.
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.
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)
Conj | Prep — 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/Sp1bs
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.
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
H7737a שָׁוָה (be even, smooth, v. Pi., hence) agree with, be like, resemble . make like
. (appar.) are alike
H7737b שָׁוָה Pi. set, place
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.
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)
Conj | V-Qal-Imperf-1cs — Conjunction · verb qal first person common singularHC/Vqu1cs
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…
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.
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
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
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.
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)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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.
קָדוֹשׁ adj. sacred, holy
base
H6918 קָדוֹשׁ sacred, holy
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
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)
Adj — AdjHAamsa
See GOD, NAMES OF.
