Exodus 8:10

8:10 He said, “Tomorrow.” And Moses said, ¹  “It will be ²  as you say, ³  so that you may know that there is no one like the Lord our God.

Exodus 9:14

9:14 For this time I will send all my plagues ⁴  on your very self ⁵  and on your servants and your people, so that you may know that there is no one like me in all the earth.

Exodus 15:11

15:11 Who is like you, ⁶  O Lord, among the gods? ⁷ 

Who is like you? – majestic in holiness, fearful in praises, ⁸  working wonders?

Deuteronomy 32:31

32:31 For our enemies’ ⁹  rock is not like our Rock,

as even our enemies concede.

Deuteronomy 33:26

General Praise and Blessing

33:26 There is no one like God, O Jeshurun, ¹⁰ 

who rides through the sky ¹¹  to help you,

on the clouds in majesty.

Deuteronomy 33:2

33:2 He said:

A Historical Review

The Lord came from Sinai

and revealed himself ¹²  to Israel ¹³  from Seir.

He appeared in splendor ¹⁴  from Mount Paran,

and came forth with ten thousand holy ones. ¹⁵ 

With his right hand he gave a fiery law ¹⁶  to them.

Deuteronomy 7:22

7:22 He, ¹⁷  the God who leads you, will expel the nations little by little. You will not be allowed to destroy them all at once lest the wild animals overrun you.

Psalms 35:10

35:10 With all my strength I will say, ¹⁸ 

“O Lord, who can compare to you?

You rescue ¹⁹  the oppressed from those who try to overpower them; ²⁰ 

the oppressed and needy from those who try to rob them.” ²¹ 

Psalms 86:8-10

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

Your exploits are incomparable! ²² 

86:9 All the nations, whom you created,

will come and worship you, ²³  O Lord.

They will honor your name.

86:10 For you are great and do amazing things.

You alone are God.

Psalms 89:6-8

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

Who is like the Lord among the heavenly beings, ²⁴ 

89:7 a God who is honored ²⁵  in the great angelic assembly, ²⁶ 

and more awesome than ²⁷  all who surround him?

89:8 O Lord, sovereign God! ²⁸ 

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. ²⁹ 

Isaiah 46:5

46:5 To whom can you compare and liken me?

Tell me whom you think I resemble, so we can be compared!

Isaiah 46:9

46:9 Remember what I accomplished in antiquity! ³⁰ 

Truly I am God, I have no peer; ³¹ 

I am God, and there is none like me,

[8:10]  ¹ tn Heb “And he said”; the referent (Moses) has been specified in the translation for clarity.

[8:10]  ² tn “It will be” has been supplied.

[8:10]  ³ tn Heb “according to your word” (so NASB).

[9:14]  ⁴ tn The expression “all my plagues” points to the rest of the plagues and anticipates the proper outcome. Another view is to take the expression to mean the full brunt of the attack on the Egyptian people.

[9:14]  ⁵ tn Heb “to your heart.” The expression is unusual, but it may be an allusion to the hard heartedness of Pharaoh – his stubbornness and blindness (B. Jacob, Exodus, 274).

[15:11]  ⁶ 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]  ⁷ 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]  ⁸ tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).

[32:31]  ⁹ tn Heb “their,” but the referent (enemies) is specified in the translation for the sake of clarity.

[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.

[33:2]  ¹² tn Or “rose like the sun” (NCV, TEV).

[33:2]  ¹³ tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.

[33:2]  ¹⁴ tn Or “he shone forth” (NAB, NIV, NRSV, NLT).

[33:2]  ¹⁵ tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.

[33:2]  ¹⁶ tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.

[7:22]  ¹⁷ tn Heb “the Lord your God.” See note on “he” in 7:19.

[35:10]  ¹⁸ tn Heb “all my bones will say.”

[35:10]  ¹⁹ tn Heb “[the one who] rescues.” The substantival participle in the Hebrew text characterizes God as one who typically rescues the oppressed.

[35:10]  ²⁰ 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]  ²¹ 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.

[86:8]  ²² tn Heb “and there are none like your acts.”

[86:9]  ²³ tn Or “bow down before you.”

[89:6]  ²⁴ 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.

[89:7]  ²⁵ tn Heb “feared.”

[89:7]  ²⁶ tn Heb “in the great assembly of the holy ones.”

[89:7]  ²⁷ tn Or perhaps “feared by.”

[89:8]  ²⁸ tn Traditionally “God of hosts.” The title here pictures the Lord as enthroned in the midst of the angelic hosts of heaven.

[40:25]  ²⁹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[46:9]  ³⁰ tn Heb “remember the former things, from antiquity”; KJV, ASV “the former things of old.”

[46:9]  ³¹ tn Heb “and there is no other” (so NASB, NIV, NRSV).