Ulangan 3:24

3:24 “O, Lord God, ¹  you have begun to show me ²  your greatness and strength. ³  (What god in heaven or earth can rival your works and mighty deeds?)

Ulangan 33:26

General Praise and Blessing

33:26 There is no one like God, O Jeshurun, ⁴ 

who rides through the sky ⁵  to help you,

on the clouds in majesty.

Ulangan 33:1

Introduction to the Blessing of Moses

33:1 This is the blessing Moses the man of God pronounced upon the Israelites before his death.

1 Samuel 2:2

2:2 No one is holy ⁶  like the Lord!

There is no one other than you!

There is no rock ⁷  like our God!

1 Samuel 2:2

2:2 No one is holy ⁸  like the Lord!

There is no one other than you!

There is no rock ⁹  like our God!

1 Samuel 7:1

7:1 Then the people ¹⁰  of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.

1 Samuel 7:1

7:1 Then the people ¹¹  of Kiriath Jearim came and took the ark of the Lord; they brought it to the house of Abinadab located on the hill. They consecrated Eleazar his son to guard the ark of the Lord.

Kisah Para Rasul 8:23

8:23 For I see that you are bitterly envious ¹²  and in bondage to sin.”

Mazmur 35:10

35:10 With all my strength I will say, ¹³ 

“O Lord, who can compare to you?

You rescue ¹⁴  the oppressed from those who try to overpower them; ¹⁵ 

the oppressed and needy from those who try to rob them.” ¹⁶ 

Mazmur 77:19

77:19 You walked through the sea; ¹⁷ 

you passed through the surging waters, ¹⁸ 

but left no footprints. ¹⁹ 

Mazmur 86:8

86:8 None can compare to you among the gods, O Lord!

Your exploits are incomparable! ²⁰ 

Mazmur 89:6-8

89:6 For who in the skies can compare to the Lord?

Who is like the Lord among the heavenly beings, ²¹ 

89:7 a God who is honored ²²  in the great angelic assembly, ²³ 

and more awesome than ²⁴  all who surround him?

89:8 O Lord, sovereign God! ²⁵ 

Who is strong like you, O Lord?

Your faithfulness surrounds you.

Yesaya 40:18

40:18 To whom can you compare God?

To what image can you liken him?

Yesaya 40:25

40:25 “To whom can you compare me? Whom do I resemble?”

says the Holy One. ²⁶ 

Yeremia 10:6

10:6 I said, ²⁷ 

“There is no one like you, Lord. ²⁸ 

You are great.

And you are renowned for your power. ²⁹ 

Yeremia 10:16

10:16 The Lord, who is the inheritance ³⁰  of Jacob’s descendants, ³¹  is not like them.

He is the one who created everything.

And the people of Israel are those he claims as his own. ³² 

He is known as the Lord who rules over all.” ³³ 

Yeremia 49:19

49:19 “A lion coming up from the thick undergrowth along the Jordan ³⁴ 

scatters the sheep in the pastureland around it. ³⁵ 

So too I will chase the Edomites off their land. ³⁶ 

Then I will appoint over it whomever I choose. ³⁷ 

For there is no one like me, and there is no one who can call me to account. ³⁸ 

There is no ³⁹  ruler ⁴⁰  who can stand up against me.

[3:24]  ¹ tn Heb “Lord Lord.” The phrase אֲדֹנָי יְהוִה (’adonay yÿhvih) is customarily rendered by Jewish tradition as “Lord God.” Cf. NIV, TEV, NLT “Sovereign Lord.”

[3:24]  ² tn Heb “your servant.” The pronoun is used in the translation to clarify that Moses is speaking of himself, since in contemporary English one does not usually refer to oneself in third person.

[3:24]  ³ tn Heb “your strong hand” (so NIV), a symbol of God’s activity.

[33:26]  ⁴ sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.

[33:26]  ⁵ tn Or “(who) rides (on) the heavens” (cf. NIV, NRSV, NLT). This title depicts Israel’s God as sovereign over the elements of the storm (cf. Ps 68:33). The use of the phrase here may be polemical; Moses may be asserting that Israel’s God, not Baal (called the “rider of the clouds” in the Ugaritic myths), is the true divine king (cf. v. 5) who controls the elements of the storm, grants agricultural prosperity, and delivers his people from their enemies. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 151 (1994): 275.

[2:2]  ⁶ sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

[2:2]  ⁷ tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

[2:2]  ⁸ sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

[2:2]  ⁹ tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

[7:1]  ¹⁰ tn Heb “men.”

[7:1]  ¹¹ tn Heb “men.”

[8:23]  ¹² tn Grk “in the gall of bitterness,” an idiom meaning to be particularly envious or resentful of someone. In this case Simon was jealous of the apostles’ power to bestow the Holy Spirit by the laying on of hands, and wanted that power for himself. The literal phrase does not convey this to the modern reader, and in fact some modern translations have simply rendered the phrase as involving bitterness, which misses the point of the envy on Simon’s part. See L&N 88.166. The OT images come from Deut 29:17-18 and Isa 58:6.

[35:10]  ¹³ tn Heb “all my bones will say.”

[35:10]  ¹⁴ tn Heb “[the one who] rescues.” The substantival participle in the Hebrew text characterizes God as one who typically rescues the oppressed.

[35:10]  ¹⁵ tn Heb “from [the one who is] too strong for him.” The singular forms are used in a representative sense. The typical oppressed individual and typical oppressor are in view.

[35:10]  ¹⁶ tn Heb “the oppressed [one] and needy [one] from [the one who] robs him.” As in the previous line, the singular forms are used in a representative sense.

[77:19]  ¹⁷ tn Heb “in the sea [was] your way.”

[77:19]  ¹⁸ tn Heb “and your paths [were] in the mighty waters.”

[77:19]  ¹⁹ tn Heb “and your footprints were not known.”

[86:8]  ²⁰ tn Heb “and there are none like your acts.”

[89:6]  ²¹ tn Heb “sons of gods”; or “sons of God.” Though אֵלִים (’elim) is vocalized as a plural form (“gods”) in the Hebrew text, it is likely that the final mem (ם) is actually enclitic rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8. The phrase בְנֵי אֵלִים (vÿney ’elim, “sons of gods” or “sons of God”) occurs only here and in Ps 29:1. Since the “sons of gods/God” are here associated with “the assembly of the holy ones” and “council of the holy ones,” the heavenly assembly (comprised of so-called “angels” and other supernatural beings) appears to be in view. See Job 5:1; 15:15 and Zech 14:5, where these supernatural beings are referred to as “holy ones.” In Canaanite mythological texts the divine council of the high god El is called “the sons of El.” The OT apparently uses the Canaanite phrase, applying it to the supernatural beings that surround the Lord’s heavenly throne.

[89:7]  ²² tn Heb “feared.”

[89:7]  ²³ tn Heb “in the great assembly of the holy ones.”

[89:7]  ²⁴ tn Or perhaps “feared by.”

[89:8]  ²⁵ tn Traditionally “God of hosts.” The title here pictures the Lord as enthroned in the midst of the angelic hosts of heaven.

[40:25]  ²⁶ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[10:6]  ²⁷ tn The words “I said” are not in the Hebrew text, but there appears to be a shift in speaker. Someone is now addressing the Lord. The likely speaker is Jeremiah, so the words “I said” are supplied in the translation for clarity.

[10:6]  ²⁸ tn The form that introduces this line has raised debate. The form מֵאֵין (me’en) normally means “without” and introduces a qualification of a term expressing desolation or “so that not” and introduces a negative result (cf. BDB 35 s.v. II אַיִן 6.b). Neither of these nuances fit either this verse or the occurrence in v. 7. BDB 35 s.v. II אַיִן 6.b.γ notes that some have explained this as a strengthened form of אַיִן (’ayin) which occurs in a similar phrase five other times (cf., e.g., 1 Kgs 8:23). Though many including BDB question the validity of this solution it is probably better than the suggestion that BDB gives of repointing to מֵאַיִן (me’ayin, “whence”), which scarcely fits the context of v. 7, or the solution of HALOT 41 s.v. I אַיִן, which suggests that the מ (mem) is a double writing (dittograph) of the final consonant from the preceding word. That would assume that the scribe made the same error twice or was influenced the second time by the first erroneous writing.

[10:6]  ²⁹ tn Heb “Great is your name in power.”

[10:16]  ³⁰ tn The words “The Lord who is” are not in the text. They are supplied in the translation for clarity. For the significance of the words that follow them see the study note that follows.

[10:16]  sn The phrase the portion of Jacob’s descendants, which is applied to God here, has its background in the division of the land where each tribe received a portion of the land of Palestine except the tribe of Levi whose “portion” was the Lord. As the other tribes lived off what their portion of the land provided, the tribe of Levi lived off what the Lord provided, i.e., the tithes and offerings dedicated to him. Hence to have the Lord as one’s portion is to have him provide for all one’s needs (see Ps 16:5 in the context of vv. 2, 6 and Lam 3:24 in the context of vv. 22-23).

[10:16]  ³¹ tn Heb “The Portion of Jacob.” “Descendants” is implied, and is supplied in the translation for clarity.

[10:16]  ³² tn Heb “And Israel is the tribe of his possession.”

[10:16]  ³³ tn Heb “Yahweh of armies is his name.”

[10:16]  sn For this rendering of the name for God and its significance see 2:19 and the study note there.

[49:19]  ³⁴ tn See the study note on Jer 12:5 for the rendering of this term.

[49:19]  ³⁵ tn “The pasture-ground on the everflowing river” according to KBL 42 s.v. I אֵיתָן 1. The “everflowing river” refers to the Jordan.

[49:19]  ³⁶ tn Heb “Behold, like a lion comes up from the thicket of the Jordan into the pastureland of everflowing water so [reading כֵּן (ken) for כִּי (ki); or “indeed” (reading כִּי as an asseverative particle with J. A. Thompson, Jeremiah [NICOT], 719, n. 6)] I will suddenly chase him [Edom] from upon it [the land].” The sentence has been restructured to better conform with contemporary English style and the significance of the simile drawn from the comparison has been spelled out for the sake of clarity. The form אַרְגִּיעָה (’argi’ah) is functioning here as an adverbial modifier in a verbal hendiadys (cf. GKC 386 §120.g).

[49:19]  ³⁷ tn For the use of the interrogative מִי (mi) in the sense of “whoever” and functioning like an adjective see BDB 567 s.v. מִי g and compare the usage in Prov 9:4, 16.

[49:19]  ³⁸ tn For the meaning of this verb in the sense of “arraign” or “call before the bar of justice” compare Job 9:19 and see BDB 417 s.v. יָעַד Hiph.

[49:19]  ³⁹ tn The interrogative מִי (mi) is rendered “there is no one” in each of the last three occurrences in this verse because it is used in a rhetorical question that expects the answer “no one” or “none” and is according to BDB 566 s.v. מִי f(c) equivalent to a rhetorical negative.

[49:19]  ⁴⁰ tn The word “shepherd” (רֹעֶה, ro’eh) has been used often in the book of Jeremiah to refer metaphorically to the ruler or leader (cf. BDB 945 s.v. I רָעָה Qal.1.d(2) and compare usage, e.g., in Jer 2:8; 23:1).