1 Corinthians 8:6

8:6 yet for us there is one God, the Father, from whom are all things and for whom we live, and one Lord, Jesus Christ, through whom are all things and through whom we live. ¹ 

Deuteronomy 3:24

3:24 “O, Lord God, ²  you have begun to show me ³  your greatness and strength. ⁴  (What god in heaven or earth can rival your works and mighty deeds?)

Deuteronomy 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!

Deuteronomy 6:4

The Essence of the Covenant Principles

6:4 Listen, Israel: The Lord is our God, the Lord is one! ⁵ 

Deuteronomy 32:39

The Vindication of the Lord

32:39 “See now that I, indeed I, am he!” says the Lord, ⁶ 

“and there is no other god besides me.

I kill and give life,

I smash and I heal,

and none can resist ⁷  my power.

Isaiah 37:16

37:16 “O Lord who commands armies, O God of Israel, who is enthroned on the cherubim! ⁸  You alone are God over all the kingdoms of the earth. You made the sky ⁹  and the earth.

Isaiah 37:20

37:20 Now, O Lord our God, rescue us from his power, so all the kingdoms of the earth may know that you alone are the Lord.” ¹⁰ 

Isaiah 44:6

The Absurdity of Idolatry

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

their protector, ¹¹  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! ¹² 

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; ¹³  I know of none.

Isaiah 44:24

The Lord Empowers Cyrus

44:24 This is what the Lord, your protector, ¹⁴  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, ¹⁵ 

Isaiah 45:5

45:5 I am the Lord, I have no peer, ¹⁶ 

there is no God but me.

I arm you for battle, ¹⁷  even though you do not recognize ¹⁸  me.

Isaiah 45:14

The Lord is the Nations’ Only Hope

45:14 This is what the Lord says:

“The profit ¹⁹  of Egypt and the revenue ²⁰  of Ethiopia,

along with the Sabeans, those tall men,

will be brought to you ²¹  and become yours.

They will walk behind you, coming along in chains. ²² 

They will bow down to you

and pray to you: ²³ 

‘Truly God is with ²⁴  you; he has no peer; ²⁵ 

there is no other God!’”

Jeremiah 10:10

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.

Mark 12:29

12:29 Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one.

Ephesians 4:6

4:6 one God and Father of all, who is over all and through all and in all.

Ephesians 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ²⁶  urge you to live ²⁷  worthily of the calling with which you have been called, ²⁸ 

Ephesians 1:17

1:17 I pray that ²⁹  the God of our Lord Jesus Christ, the Father of glory, ³⁰  may give you spiritual wisdom and revelation ³¹  in your growing knowledge of him, ³² 

Ephesians 2:5

2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! ³³  –

Jude 1:25

1:25 to the only God our Savior through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time, and now, and for all eternity. Amen.

[8:6]  ¹ tn Grk “through whom [are] all things and we [are] through him.”

[3:24]  ² 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]  ³ 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]  ⁴ tn Heb “your strong hand” (so NIV), a symbol of God’s activity.

[6:4]  ⁵ tn Heb “the Lord, our God, the Lord, one.” (1) One option is to translate: “The Lord is our God, the Lord alone” (cf. NAB, NRSV, NLT). This would be an affirmation that the Lord was the sole object of their devotion. This interpretation finds support from the appeals to loyalty that follow (vv. 5, 14). (2) Another option is to translate: “The Lord is our God, the Lord is unique.” In this case the text would be affirming the people’s allegiance to the Lord, as well as the Lord’s superiority to all other gods. It would also imply that he is the only one worthy of their worship. Support for this view comes from parallel texts such as Deut 7:9 and 10:17, as well as the use of “one” in Song 6:8-9, where the starstruck lover declares that his beloved is unique (literally, “one,” that is, “one of a kind”) when compared to all other women.

[32:39]  ⁶ 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]  ⁷ tn Heb “deliver from” (so NRSV, NLT).

[37:16]  ⁸ sn Cherubim (singular “cherub”) refers to the images of winged angelic creatures that were above the ark of the covenant.

[37:16]  ⁹ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[37:20]  ¹⁰ tn The parallel text in 2 Kgs 19:19 reads, “that you, Lord, are the only God.”

[44:6]  ¹¹ tn Heb “his kinsman redeemer.” See the note at 41:14.

[44:8]  ¹² 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]  ¹³ 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]  ¹⁴ tn Heb “your redeemer.” See the note at 41:14.

[44:24]  ¹⁵ 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]  ¹⁶ tn Heb “and there is none besides.” On the use of עוֹד (’od) here, see BDB 729 s.v. 1.c.

[45:5]  ¹⁷ tn Heb “gird you” (so NASB) or “strengthen you” (so NIV).

[45:5]  ¹⁸ tn Or “know” (NAB, NCV, NRSV, TEV, CEV, NLT); NIV “have not acknowledged.”

[45:14]  ¹⁹ tn Heb “labor,” which stands metonymically for the fruits of labor, either “monetary profit,” or “products.”

[45:14]  ²⁰ tn Or perhaps, “merchandise” (so KJV, NASB, NIV, NRSV); NAB “the gain of Ethiopia”; CEV “the treasures of Ethiopia.”

[45:14]  ²¹ tn Heb “they will pass over to you”; NASB, NIV “will come over to you”; CEV “will belong to you.”

[45:14]  ²² sn Restored Israel is depicted here in typical ancient Near Eastern fashion as an imperial power that receives riches and slaves as tribute.

[45:14]  ²³ sn Israel’s vassals are portrayed as so intimidated and awed that they treat Israel as an intermediary to God or sub-deity.

[45:14]  ²⁴ tn Or perhaps, “among.” Cf. KJV, ASV “Surely God is in thee.”

[45:14]  ²⁵ tn Heb “there is no other” (so NIV, NRSV). The same phrase occurs at the end of v. 18, in v. 21, and at the end of v. 22.

[4:1]  ²⁶ tn Grk “prisoner in the Lord.”

[4:1]  ²⁷ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ²⁸ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[1:17]  ²⁹ tn The words “I pray” are not in the Greek text, but have been supplied to clarify the meaning; v. 17 is a subordinate clause to v. 16 (“I pray” in v. 17 is implied from v. 16). Eph 1:15-23 constitutes one sentence in Greek, but a new sentence was started here in the translation in light of contemporary English usage.

[1:17]  ³⁰ tn Or “glorious Father.” The genitive phrase “of glory” is most likely an attributive genitive. The literal translation “Father of glory” has been retained because of the parallelism with the first line of the verse: “the God of our Lord Jesus Christ, the Father of glory.”

[1:17]  ³¹ tn Or “the Spirit of wisdom and revelation,” or “a spirit of wisdom and revelation.” Verse 17 involves a complex exegetical problem revolving around the Greek term πνεῦμα (pneuma). Some take it to mean “the Spirit,” others “a spirit,” and still others “spiritual.” (1) If “the Spirit” is meant, the idea must be a metonymy of cause for effect, because the author had just indicated in vv. 13-14 that the Spirit was already given (hence, there is no need for him to pray that he be given again). But the effect of the Spirit is wisdom and revelation. (2) If “a spirit” is meant, the idea may be that the readers will have the ability to gain wisdom and insight as they read Paul’s letters, but the exact meaning of “a spirit” remains ambiguous. (3) To take the genitives following πνεῦμα as attributed genitives (see ExSyn 89-91), in which the head noun (“S/spirit”) functions semantically like an adjective (“spiritual”) is both grammatically probable and exegetically consistent.

[1:17]  ³² tn Grk “in the knowledge of him.”

[2:5]  ³³ tn Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).