Mazmur 35:10

35:10 With all my strength I will say, ¹ 

“O Lord, who can compare to you?

You rescue ²  the oppressed from those who try to overpower them; ³ 

the oppressed and needy from those who try to rob them.” ⁴ 

Mazmur 71:19

71:19 Your justice, O God, extends to the skies above; ⁵ 

you have done great things. ⁶ 

O God, who can compare to you? ⁷ 

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.

[35:10]  ¹ tn Heb “all my bones will say.”

[35:10]  ² tn Heb “[the one who] rescues.” The substantival participle in the Hebrew text characterizes God as one who typically rescues the oppressed.

[35:10]  ³ 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]  ⁴ 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.

[71:19]  ⁵ tn Heb “your justice, O God, [is] unto the height.” The Hebrew term מָרוֹם (marom, “height”) is here a title for the sky/heavens.

[71:19]  sn Extends to the skies above. Similar statements are made in Pss 36:5 and 57:10.

[71:19]  ⁶ tn Heb “you who have done great things.”

[71:19]  ⁷ tn Or “Who is like you?”

[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.