Mazmur 89:6

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

Who is like the Lord among the heavenly beings, ¹ 

Mazmur 89:8

89:8 O Lord, sovereign God! ² 

Who is strong like you, O Lord?

Your faithfulness surrounds you.

Keluaran 15:11

15:11 Who is like you, ³  O Lord, among the gods? ⁴ 

Who is like you? – majestic in holiness, fearful in praises, ⁵  working wonders?

Ulangan 33:26

General Praise and Blessing

33:26 There is no one like God, O Jeshurun, ⁶ 

who rides through the sky ⁷  to help you,

on the clouds in majesty.

Yesaya 40:18

40:18 To whom can you compare God?

To what image can you liken him?

Yesaya 40:25

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

says the Holy One. ⁸ 

Yesaya 16:5

16:5 Then a trustworthy king will be established;

he will rule in a reliable manner,

this one from David’s family. ⁹ 

He will be sure to make just decisions

and will be experienced in executing justice. ¹⁰ 

Yeremia 10:6

10:6 I said, ¹¹ 

“There is no one like you, Lord. ¹² 

You are great.

And you are renowned for your power. ¹³ 

[89:6]  ¹ 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]  ² tn Traditionally “God of hosts.” The title here pictures the Lord as enthroned in the midst of the angelic hosts of heaven.

[15:11]  ³ 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]  ⁴ 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]  ⁵ tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).

[33:26]  ⁶ 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]  ⁷ 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.

[40:25]  ⁸ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[16:5]  ⁹ tn Heb “and a throne will be established in faithfulness, and he will sit on it in reliability, in the tent of David.”

[16:5]  ¹⁰ tn Heb “one who judges and seeks justice, and one experienced in fairness.” Many understand מְהִר (mÿhir) to mean “quick, prompt” (see BDB 555 s.v. מָהִיר), but HALOT 552 s.v. מָהִיר offers the meaning “skillful, experienced,” and translates the phrase in v. 5 “zealous for what is right.”

[10:6]  ¹¹ 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]  ¹² 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]  ¹³ tn Heb “Great is your name in power.”