Ulangan 32:23

32:23 I will increase their ¹  disasters,

I will use up my arrows on them.

Keluaran 15:11

15:11 Who is like you, ²  O Lord, among the gods? ³ 

Who is like you? – majestic in holiness, fearful in praises, ⁴  working wonders?

Keluaran 15:1

The Song of Triumph

15:1 ⁵ Then Moses and the Israelites sang ⁶  this song to the Lord. They said, ⁷ 

“I will sing ⁸  to the Lord, for he has triumphed gloriously, ⁹ 

the horse and its rider ¹⁰  he has thrown into the sea.

1 Samuel 2:2

2:2 No one is holy ¹¹  like the Lord!

There is no one other than you!

There is no rock ¹²  like our God!

Yesaya 44:6

The Absurdity of Idolatry

44:6 This is what the Lord, Israel’s king, says,

their protector, ¹³  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! ¹⁴ 

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; ¹⁵  I know of none.

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 45:18

45:18 For this is what the Lord says,

the one who created the sky –

he is the true God, ¹⁹ 

the one who formed the earth and made it;

he established it,

he did not create it without order, ²⁰ 

he formed it to be inhabited –

“I am the Lord, I have no peer.

Yesaya 45:22

45:22 Turn to me so you can be delivered, ²¹ 

all you who live in the earth’s remote regions!

For I am God, and I have no peer.

Markus 12:29

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

Markus 12:32

12:32 The expert in the law said to him, “That is true, Teacher; you are right to say that he is one, and there is no one else besides him. ²² 

Markus 12:1

The Parable of the Tenants

12:1 Then ²³  he began to speak to them in parables: “A man planted a vineyard. ²⁴  He put a fence around it, dug a pit for its winepress, and built a watchtower. Then ²⁵  he leased it to tenant farmers ²⁶  and went on a journey.

Yohanes 5:20-21

5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed. 5:21 For just as the Father raises the dead and gives them life, ²⁷  so also the Son gives life to whomever he wishes. ²⁸ 

[32:23]  ¹ tn Heb “upon them.”

[15:11]  ² 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]  ³ 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]  ⁴ tn S. R. Driver suggests “praiseworthy acts” as the translation (Exodus, 137).

[15:1]  ⁵ sn This chapter is a song of praise sung by Moses and the people right after the deliverance from the Sea. The song itself is vv. 1b-18; it falls into three sections – praise to God (1b-3), the cause for the praise (4-13), and the conclusion (14-18). The point of the first section is that God’s saving acts inspire praise from his people; the second is that God’s powerful acts deliver his people from the forces of evil; and the third section is that God’s demonstrations of his sovereignty inspire confidence in him by his people. So the Victory Song is very much like the other declarative praise psalms – the resolve to praise, the power of God, the victory over the enemies, the incomparability of God in his redemption, and the fear of the people. See also C. Cohen, “Studies in Early Israelite Poetry I: An Unrecognized Case of Three Line Staircase Parallelism in the Song of the Sea,” JANESCU 7 (1975): 13-17; D. N. Freedman, “Strophe and Meter in Exodus 15,” A Light unto My Path, 163-203; E. Levine, “Neofiti I: A Study of Exodus 15,” Bib 54 (1973): 301-30; T. C. Butler, “‘The Song of the Sea’: Exodus 15:1-18: A Study in the Exegesis of Hebrew Poetry,” DissAb 32 (1971): 2782-A.

[15:1]  ⁶ tn The verb is יָשִׁיר (yashir), a normal imperfect tense form. But after the adverb “then” this form is to be treated as a preterite (see GKC 314-15 §107.c).

[15:1]  ⁷ tn Heb “and they said, saying.” This has been simplified in the translation for stylistic reasons.

[15:1]  ⁸ tn The form is the singular cohortative, expressing the resolution of Moses to sing the song of praise (“I will” being stronger than “I shall”).

[15:1]  ⁹ tn This causal clause gives the reason for and summary of the praise. The Hebrew expression has כִּי־גָּאֹה גָּאָה (ki ga’oh ga’ah). The basic idea of the verb is “rise up loftily” or “proudly.” But derivatives of the root carry the nuance of majesty or pride (S. R. Driver, Exodus, 132). So the idea of the perfect tense with its infinitive absolute may mean “he is highly exalted” or “he has done majestically” or “he is gloriously glorious.”

[15:1]  ¹⁰ sn The common understanding is that Egypt did not have people riding horses at this time, and so the phrase the horse and its rider is either viewed as an anachronism or is interpreted to mean charioteers. The word “to ride” can mean on a horse or in a chariot. Some have suggested changing “rider” to “chariot” (re-vocalization) to read “the horse and its chariot.”

[2:2]  ¹¹ sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

[2:2]  ¹² tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

[44:6]  ¹³ tn Heb “his kinsman redeemer.” See the note at 41:14.

[44:8]  ¹⁴ 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]  ¹⁵ 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.”

[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.”

[45:18]  ¹⁹ tn Heb “he [is] the God.” The article here indicates uniqueness.

[45:18]  ²⁰ tn Or “unformed.” Gen 1:2 describes the world as “unformed” (תֹהוּ, tohu) prior to God’s creative work, but God then formed the world and made it fit for habitation.

[45:22]  ²¹ tn The Niphal imperative with prefixed vav (ו) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, “allow yourselves to be delivered, accept help.”

[12:32]  ²² sn A quotation from Deut 4:35.

[12:1]  ²³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:1]  ²⁴ sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.

[12:1]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[12:1]  ²⁶ sn The leasing of land to tenant farmers was common in this period.

[5:21]  ²⁷ tn Grk “and makes them live.”

[5:21]  ²⁸ tn Grk “the Son makes whomever he wants to live.”