Deuteronomy 4:35

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

Deuteronomy 4:2

4:2 Do not add a thing to what I command you nor subtract from it, so that you may keep the commandments of the Lord your God that I am delivering to ¹  you.

Deuteronomy 22:1

Laws Concerning Preservation of Life

22:1 When you see ²  your neighbor’s ³  ox or sheep going astray, do not ignore it; ⁴  you must return it without fail ⁵  to your neighbor.

Psalms 73:25

73:25 Whom do I have in heaven but you?

I desire no one but you on earth. ⁶ 

Isaiah 43:10-11

43:10 You are my witnesses,” says the Lord,

“my servant whom I have chosen,

so that you may consider ⁷  and believe in me,

and understand that I am he.

No god was formed before me,

and none will outlive me. ⁸ 

43:11 I, I am the Lord,

and there is no deliverer besides me.

Isaiah 44:6

The Absurdity of Idolatry

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

their protector, ⁹  the Lord who commands armies:

“I am the first and I am the last,

there is no God but me.

Isaiah 44:8

44:8 Don’t panic! Don’t be afraid! ¹⁰ 

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; ¹¹  I know of none.

¹ tn Heb “commanding.”

² tn Heb “you must not see,” but, if translated literally into English, the statement is misleading.

³ tn Heb “brother’s” (also later in this verse). In this context it is not limited to one’s siblings, however; cf. NAB “your kinsman’s.”

⁴ tn Heb “hide yourself.”

⁵ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail.”

⁶ tn Heb “Who [is there] for me in heaven? And besides you I do not desire [anyone] in the earth.” The psalmist uses a merism (heaven/earth) to emphasize that God is the sole object of his desire and worship in the entire universe.

⁷ tn Or “know” (KJV, NAB, NASB, NIV, NRSV).

⁸ tn Heb “and after me, there will not be”; NASB “there will be none after Me.”

⁹ tn Heb “his kinsman redeemer.” See the note at 41:14.

¹⁰ 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.

¹¹ 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.”