1 Raja-raja 18:39

18:39 When all the people saw this, they threw themselves down with their faces to the ground and said, “The Lord is the true God! ¹  The Lord is the true God!”

Ulangan 4:35

4:35 You have been taught that the Lord alone is God – there is no other besides him.

Ulangan 4:39

4:39 Today realize and carefully consider that the Lord is God in heaven above and on earth below – there is no other!

Yesaya 44:6

The Absurdity of Idolatry

44:6 This is what the Lord, Israel’s king, says,

their protector, ²  the Lord who commands armies:

“I am the first and I am the last,

there is no God but me.

Yesaya 44:8

44:8 Don’t panic! Don’t be afraid! ³ 

Did I not tell you beforehand and decree it?

You are my witnesses! Is there any God but me?

There is no other sheltering rock; ⁴  I know of none.

Yesaya 44:24

The Lord Empowers Cyrus

44:24 This is what the Lord, your protector, ⁵  says,

the one who formed you in the womb:

“I am the Lord, who made everything,

who alone stretched out the sky,

who fashioned the earth all by myself, ⁶ 

Yesaya 45:5-6

45:5 I am the Lord, I have no peer, ⁷ 

there is no God but me.

I arm you for battle, ⁸  even though you do not recognize ⁹  me.

45:6 I do this ¹⁰  so people ¹¹  will recognize from east to west

that there is no God but me;

I am the Lord, I have no peer.

Yesaya 45:22

45:22 Turn to me so you can be delivered, ¹² 

all you who live in the earth’s remote regions!

For I am God, and I have no peer.

Yeremia 10:10-12

10:10 The Lord is the only true God.

He is the living God and the everlasting King.

When he shows his anger the earth shakes.

None of the nations can stand up to his fury.

10:11 You people of Israel should tell those nations this:

‘These gods did not make heaven and earth.

They will disappear ¹³  from the earth and from under the heavens.’ ¹⁴ 

10:12 The Lord is the one who ¹⁵  by his power made the earth.

He is the one who by his wisdom established the world.

And by his understanding he spread out the skies.

Yoel 2:27

2:27 You will be convinced that I am in the midst of Israel.

I am the Lord your God; there is no other.

My people will never again be put to shame.

[18:39]  ¹ tn Heb “the God” (the phrase occurs twice in this verse).

[44:6]  ² tn Heb “his kinsman redeemer.” See the note at 41:14.

[44:8]  ³ tn BDB 923 s.v. רָהָה derives this verb from an otherwise unattested root, while HALOT 403 s.v. יָרָה defines it as “be stupefied” on the basis of an Arabic cognate. The form is likely a corruption of תיראו, the reading attested in the Qumran scroll 1QIsa^a.

[44:8]  ⁴ tn Heb “rock” or “rocky cliff,” a title that depicts God as a protective refuge in his role as sovereign king; thus the translation “sheltering rock.”

[44:24]  ⁵ tn Heb “your redeemer.” See the note at 41:14.

[44:24]  ⁶ tn The consonantal text (Kethib) has “Who [was] with me?” The marginal reading (Qere) is “from with me,” i.e., “by myself.” See BDB 87 s.v. II אֵת 4.c.

[45:5]  ⁷ tn Heb “and there is none besides.” On the use of עוֹד (’od) here, see BDB 729 s.v. 1.c.

[45:5]  ⁸ tn Heb “gird you” (so NASB) or “strengthen you” (so NIV).

[45:5]  ⁹ tn Or “know” (NAB, NCV, NRSV, TEV, CEV, NLT); NIV “have not acknowledged.”

[45:6]  ¹⁰ tn The words “I do this” are supplied in the translation for stylistic reasons.

[45:6]  ¹¹ tn Heb “they” (so KJV, ASV); TEV, CEV “everyone”; NLT “all the world.”

[45:22]  ¹² tn The Niphal imperative with prefixed vav (ו) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, “allow yourselves to be delivered, accept help.”

[10:11]  ¹³ tn Aram “The gods who did not make…earth will disappear…” The sentence is broken up in the translation to avoid a long, complex English sentence in conformity with contemporary English style.

[10:11]  ¹⁴ tn This verse is in Aramaic. It is the only Aramaic sentence in Jeremiah. Scholars debate the appropriateness of this verse to this context. Many see it as a gloss added by a postexilic scribe which was later incorporated into the text. Both R. E. Clendenen (“Discourse Strategies in Jeremiah 10,” JBL 106 [1987]: 401-8) and W. L. Holladay (Jeremiah [Hermeneia], 1:324-25, 334-35) have given detailed arguments that the passage is not only original but the climax and center of the contrast between the Lord and idols in vv. 2-16. Holladay shows that the passage is a very carefully constructed chiasm (see accompanying study note) which argues that “these” at the end is the subject of the verb “will disappear” not the attributive adjective modifying heaven. He also makes a very good case that the verse is poetry and not prose as it is rendered in the majority of modern English versions.

[10:11]  sn This passage is carefully structured and placed to contrast the Lord who is living and eternal (v. 10) and made the heavens and earth (v. 12) with the idols who did not and will disappear. It also has a very careful concentric structure in the original text where “the gods” is balanced by “these,” “heavens” is balance by “from under the heavens,” “the earth” is balanced by “from the earth,” and “did not make” is balanced and contrasted in the very center by “will disappear.” The structure is further reinforced by the sound play/wordplay between “did not make” (Aram לָא עֲבַדוּ [la’ ’avadu]) and “will disappear” (Aram יֵאבַדוּ [ye’vadu]). This is the rhetorical climax of Jeremiah’s sarcastic attack on the folly of idolatry.

[10:12]  ¹⁵ tn The words “The Lord is” are not in the text. They are implicit from the context. They are supplied in the translation here because of the possible confusion of who the subject is due to the parenthetical address to the people of Israel in v. 11. The first two verbs are participles and should not merely be translated as the narrative past. They are predicate nominatives of an implied copula intending to contrast the Lord as the one who made the earth with the idols which did not.