1 Korintus 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 

Ulangan 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?)

Ulangan 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!

Ulangan 6:4

The Essence of the Covenant Principles

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

Ulangan 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.

Yesaya 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.

Yesaya 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 

Yesaya 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.

Yesaya 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.

Yesaya 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 

Yesaya 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.

Yesaya 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!’”

Yeremia 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.

Markus 12:29

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

Efesus 4:6

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

Efesus 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 

Titus 1:1

Salutation

1:1 From Paul, ²⁹  a slave ³⁰  of God and apostle of Jesus Christ, to further the faith ³¹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 2:5

2:5 to be self-controlled, ³²  pure, fulfilling their duties at home, ³³  kind, being subject to their own husbands, so that the message ³⁴  of God may not be discredited. ³⁵ 

Yudas 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.

[6:4]  sn Verses 4-5 constitute the so-called Shema (after the first word שְׁמַע, shÿma’, “hear”), widely regarded as the very heart of Jewish confession and faith. When Jesus was asked what was the greatest commandment of all, he quoted this text (Matt 22:37-38).

[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.

[1:1]  ²⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³⁰ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ³¹ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[2:5]  ³² tn Or “sensible.”

[2:5]  ³³ tn Grk “domestic,” “keeping house.”

[2:5]  ³⁴ tn Or “word.”

[2:5]  ³⁵ tn Or “slandered.”