Keluaran 15:11

15:11 Who is like you, ¹  O Lord, among the gods? ² 

Who is like you? – majestic in holiness, fearful in praises, ³  working wonders?

Ulangan 4:35

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

Ulangan 32:39

The Vindication of the Lord

32:39 “See now that I, indeed I, am he!” says the Lord, ⁴ 

“and there is no other god besides me.

I kill and give life,

I smash and I heal,

and none can resist ⁵  my power.

Ulangan 32:1

Invocation of Witnesses

32:1 Listen, O heavens, and I will speak;

hear, O earth, the words of my mouth.

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!

Mazmur 86:8

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

Your exploits are incomparable! ⁸ 

Mazmur 89:6

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

Who is like the Lord among the heavenly beings, ⁹ 

Mazmur 89:8

89:8 O Lord, sovereign God! ¹⁰ 

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. ¹¹ 

Yesaya 45:5

45:5 I am the Lord, I have no peer, ¹² 

there is no God but me.

I arm you for battle, ¹³  even though you do not recognize ¹⁴  me.

Yesaya 45:18

45:18 For this is what the Lord says,

the one who created the sky –

he is the true God, ¹⁵ 

the one who formed the earth and made it;

he established it,

he did not create it without order, ¹⁶ 

he formed it to be inhabited –

“I am the Lord, I have no peer.

Yesaya 45:22

45:22 Turn to me so you can be delivered, ¹⁷ 

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

For I am God, and I have no peer.

Yeremia 10:6-7

10:6 I said, ¹⁸ 

“There is no one like you, Lord. ¹⁹ 

You are great.

And you are renowned for your power. ²⁰ 

10:7 Everyone should revere you, O King of all nations, ²¹ 

because you deserve to be revered. ²² 

For there is no one like you

among any of the wise people of the nations nor among any of their kings. ²³ 

Mikha 7:18

7:18 There is no other God like you! ²⁴ 

You ²⁵  forgive sin

and pardon ²⁶  the rebellion

of those who remain among your people. ²⁷ 

You do not remain angry forever, ²⁸ 

but delight in showing loyal love.

[15:11]  ¹ tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97.

[15:11]  ² sn Verses 11-17 will now focus on Yahweh as the incomparable one who was able to save Israel from their foes and afterward lead them to the promised land.

[15:11]  ³ tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).

[32:39]  ⁴ tn Verses 39-42 appear to be a quotation of the Lord and so the introductory phrase “says the Lord” is supplied in the translation for clarity.

[32:39]  ⁵ tn Heb “deliver from” (so NRSV, NLT).

[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.”

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

[89:6]  ⁹ 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.

[89:8]  ¹⁰ tn Traditionally “God of hosts.” The title here pictures the Lord as enthroned in the midst of the angelic hosts of heaven.

[40:25]  ¹¹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[45:5]  ¹² tn Heb “and there is none besides.” On the use of עוֹד (’od) here, see BDB 729 s.v. 1.c.

[45:5]  ¹³ tn Heb “gird you” (so NASB) or “strengthen you” (so NIV).

[45:5]  ¹⁴ tn Or “know” (NAB, NCV, NRSV, TEV, CEV, NLT); NIV “have not acknowledged.”

[45:18]  ¹⁵ tn Heb “he [is] the God.” The article here indicates uniqueness.

[45:18]  ¹⁶ tn Or “unformed.” Gen 1:2 describes the world as “unformed” (תֹהוּ, tohu) prior to God’s creative work, but God then formed the world and made it fit for habitation.

[45:22]  ¹⁷ 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.”

[10:6]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Heb “Great is your name in power.”

[10:7]  ²¹ tn Heb “Who should not revere you…?” The question is rhetorical and expects a negative answer.

[10:7]  ²² tn Heb “For it is fitting to you.”

[10:7]  ²³ tn Heb “their royalty/dominion.” This is a case of substitution of the abstract for the concrete “royalty, royal power” for “kings” who exercise it.

[7:18]  ²⁴ tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”

[7:18]  ²⁵ tn Heb “one who.” The prayer moves from direct address (second person) in v. 18a to a descriptive (third person) style in vv. 18b-19a and then back to direct address (second person) in vv. 19b-20. Due to considerations of English style and the unfamiliarity of the modern reader with alternation of persons in Hebrew poetry, the entire section has been rendered as direct address (second person) in the translation.

[7:18]  ²⁶ tn Heb “pass over.”

[7:18]  ²⁷ tn Heb “of the remnant of his inheritance.”

[7:18]  ²⁸ tn Heb “he does not keep hold of his anger forever.”