Jerome H. Neyrey, «"First", "Only", "One of a Few", and "No One Else". The Rhetoric of Uniqueness and the Doxologies in 1 Timothy», Vol. 86 (2005) 59-87
The distinctive way of honoring gods or God was to celebrate
what is unique about them, that is, praise of persons who were the "first",
"only", or "one of a few" to do something. Rhetoric from Aristotle to Quintilian
expounded the theory of "uniqueness", which the authors of Greek hymns and
prayers employed. One finds a Semitic counterpart in the "principle of
incomparability" describing Israelite kings. "Uniqueness" pervades the New
Testament, especially its doxologies. In them, "uniqueness" was richly expressed
in rhetorical mode, as well as by predicates of negative theology which elevated
the deity above those praising.
70 Jerome H. Neyrey
study of the motif, not only in the Hebrew bible, but also in Assyro-
Babylonian, Egyptian, Ugaritic religion (30).
4. Uniqueness in the LXX
To what extent was Israelite praise of God influenced by Greek
idiom? Most aspects of incomparability just observed were simply
translated into Greek and contain none of the Greek rhetorical buzz
words for uniqueness. (1) Commonly we read negations that God has
any peer or rival, such as “... that you may know that there is not
another such as I (oujk e[stin wJ" ejgw; a[llo") in all the earth†(Exod
9,14). (2) We find rhetorical questions, such as: “O Lord, who is like
you (tiv" o{moiov" soi)?†(Ps 35,10) or “What God is there in heaven or
on earth, who will do as you have done?†(Deut 3,23). (3) Other
expressions of incomparability contain the frequently appearing
formula “no other besides youâ€, such as: “To you it was shown, that
you might know that the Lord is God; there is no other besides him
(oujk e[stin e[ti plh;n aujtou')†(Deut 4,35) (31).
Although 2 Maccabees was not part of the LXX, it contains some
striking amplifications of God’s uniqueness. It claims that God
“alone†(movno") is Lord (or virtuous, mighty, etc.). In some cases,
“alone†or “only†(movno") are part of a monotheistic confession, as in
Hezekiah’s prayer: “You are the only God (qeo;" movno") in all the
kingdoms of the earth†(2 Kgs 19,15) (32). But occasionally it qualifies
God’s virtues, such as we find in this prayer:
O Lord, Lord God, creator of all things,
Who art awe-inspiring and strong and just and merciful,
Who alone (movno") art King and art kind,
Who alone (movno") art bountiful,
Who alone (movno") art just and almighty and eternal (2 Macc 1,24-25).
Repeated labeling of God as “only†(movno") is a Greek, not
Israelite, rhetoric of praise. Similarly, titles such as “almightyâ€
(pantokratwr) and abstract predicates such as “eternal†(aijwvnio") are
v
appropriations of Hellenistic god-talk. Thus, except for 2 Maccabees,
the LXX gives little evidence of the influence of Greek rhetoric of
(30) LABUSCHAGNE, Incomparability of Yahweh, 33-63.
(31) For example, Deut 4,39; 1 Sam 2,2; 1 Kgs 8,23; 2 Kgs 5,15; Isa 43,10-13;
45,5-6 LXX.
(32) See also: Deut 6,13; 10,20; Judg 10,16; 1 Sam 7,3; 1 Kgs 18,37; Pss
71,16; Isa 37,16.