“There is no one like you, Lord. 2
You are great.
And you are renowned for your power. 3
because you deserve to be revered. 5
For there is no one like you
among any of the wise people of the nations nor among any of their kings. 6
1 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
2 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.
3 tn Heb “Great is your name in power.”
4 tn Heb “Who should not revere you…?” The question is rhetorical and expects a negative answer.
5 tn Heb “For it is fitting to you.”
6 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.