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?

Exodus 18:11

18:11 Now I know that the Lord is greater than all the gods, for in the thing in which they dealt proudly against them he has destroyed them.” ⁴ 

Deuteronomy 3:24

3:24 “O, Lord God, ⁵  you have begun to show me ⁶  your greatness and strength. ⁷  (What god in heaven or earth can rival your works and mighty deeds?)

Deuteronomy 33:26

General Praise and Blessing

33:26 There is no one like God, O Jeshurun, ⁸ 

who rides through the sky ⁹  to help you,

on the clouds in majesty.

Psalms 86:8

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

Your exploits are incomparable! ¹⁰ 

Psalms 89:6

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

Who is like the Lord among the heavenly beings, ¹¹ 

Psalms 89:8

89:8 O Lord, sovereign God! ¹² 

Who is strong like you, O Lord?

Your faithfulness surrounds you.

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. ¹³ 

Jeremiah 10:6-7

10:6 I said, ¹⁴ 

“There is no one like you, Lord. ¹⁵ 

You are great.

And you are renowned for your power. ¹⁶ 

10:7 Everyone should revere you, O King of all nations, ¹⁷ 

because you deserve to be revered. ¹⁸ 

For there is no one like you

among any of the wise people of the nations nor among any of their kings. ¹⁹ 

Ephesians 3:20

3:20 Now to him who by the power that is working within us ²⁰  is able to do far beyond ²¹  all that we ask or think,

[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).

[18:11]  ⁴ tn The end of this sentence seems not to have been finished, or it is very elliptical. In the present translation the phrase “he has destroyed them” is supplied. Others take the last prepositional phrase to be the completion and supply only a verb: “[he was] above them.” U. Cassuto (Exodus, 216) takes the word “gods” to be the subject of the verb “act proudly,” giving the sense of “precisely (כִּי, ki) in respect of these things of which the gods of Egypt boasted – He is greater than they (עֲלֵיהֶם, ‘alehem).” He suggests rendering the clause, “excelling them in the very things to which they laid claim.”

[3:24]  ⁷ 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]  ⁸ 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]  ⁹ tn Heb “your strong hand” (so NIV), a symbol of God’s activity.

[33:26]  ¹⁰ sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.

[33:26]  ¹¹ tn Or “(who) rides (on) the heavens” (cf. NIV, NRSV, NLT). This title depicts Israel’s God as sovereign over the elements of the storm (cf. Ps 68:33). The use of the phrase here may be polemical; Moses may be asserting that Israel’s God, not Baal (called the “rider of the clouds” in the Ugaritic myths), is the true divine king (cf. v. 5) who controls the elements of the storm, grants agricultural prosperity, and delivers his people from their enemies. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 151 (1994): 275.

[86:8]  ¹³ tn Heb “and there are none like your acts.”

[89:6]  ¹⁶ 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]  ¹⁹ tn Traditionally “God of hosts.” The title here pictures the Lord as enthroned in the midst of the angelic hosts of heaven.

[40:25]  ²² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[10:6]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Heb “Great is your name in power.”

[10:7]  ²⁸ tn Heb “Who should not revere you…?” The question is rhetorical and expects a negative answer.

[10:7]  ²⁹ tn Heb “For it is fitting to you.”

[10:7]  ³⁰ 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.

[3:20]  ³¹ sn On the power that is working within us see 1:19-20.

[3:20]  ³² tn Or “infinitely beyond,” “far more abundantly than.”