Exodus 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?

Psalms 86:8

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

Your exploits are incomparable! ⁴ 

Isaiah 40:18

40:18 To whom can you compare God?

To what image can you liken him?

Isaiah 40:25

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

says the Holy One. ⁵ 

Isaiah 43:11-13

43:11 I, I am the Lord,

and there is no deliverer besides me.

43:12 I decreed and delivered and proclaimed,

and there was no other god among you.

You are my witnesses,” says the Lord, “that I am God.

43:13 From this day forward I am he;

no one can deliver from my power; ⁶ 

I will act, and who can prevent it?”

Isaiah 66:8

66:8 Who has ever heard of such a thing?

Who has ever seen this?

Can a country ⁷  be brought forth in one day?

Can a nation be born in a single moment?

Yet as soon as Zion goes into labor she gives birth to sons!

Jeremiah 10:6

10:6 I said, ⁸ 

“There is no one like you, Lord. ⁹ 

You are great.

And you are renowned for your power. ¹⁰ 

[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).

[86:8]  ⁴ tn Heb “and there are none like your acts.”

[40:25]  ⁵ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[43:13]  ⁶ tn Heb “hand” (so KJV, NASB, NIV, NRSV); NLT “No one can oppose what I do.”

[66:8]  ⁷ tn Heb “land,” but here אֶרֶץ (’erets) stands metonymically for an organized nation (see the following line).

[10:6]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Heb “Great is your name in power.”