The primary monologue you are looking for is found in the Book of Isaiah. Chapters 44 and 45 contain Yahweh's most direct declarations of absolute, exclusive divinity. The specific rhetorical question "Is there a God besides me?" anchors Isaiah 44:6-8.

"Thus says the Lord, the King of Israel and his Redeemer, the Lord of hosts: 'I am the first and I am the last; besides me there is no god. Who is like me? Let him proclaim it. Let him declare and set it before me, since I appointed an ancient people. Let them declare what is to come, and what will happen. Fear not, nor be afraid; have I not told you from of old and declared it? And you are my witnesses. Is there a God besides me? There is no Rock; I know not any.'"

The monologue expands with intense focus in Isaiah 45:5-7. Here God claims total authorship of both creation and historical outcomes.

"I am the Lord, and there is no other, besides me there is no God. I equip you, though you do not know me, that people may know, from the rising of the sun and from the west, that there is none besides me. I am the Lord, and there is no other. I form light and create darkness. I make well-being and create calamity. I am the Lord, who does all these things."

The Book of Deuteronomy contains the Song of Moses. This text features a visceral first-person declaration of absolute power and solitary existence. God asserts total dominion over life and death.

"See now that I, even I, am he, and there is no god beside me; I kill and I make alive; I wound and I heal; and there is none that can deliver out of my hand. For I lift up my hand to heaven and swear, As I live forever, if I sharpen my flashing sword and my hand takes hold on judgment, I will take vengeance on my adversaries and will repay those who hate me." (Deuteronomy 32:39-41)

Isaiah 43 frames a cosmic courtroom. God summons the nations and their idols to prove their divinity. The monologue dismantles the existence of any precursor or successor deity.

"You are my witnesses, declares the Lord, and my servant whom I have chosen, that you may know and believe me and understand that I am he. Before me no god was formed, nor shall there be any after me. I, I am the Lord, and besides me there is no savior. I declared and saved and proclaimed, when there was no strange god among you; and you are my witnesses, declares the Lord, and I am God. Also henceforth I am he; there is none who can deliver from my hand; I work, and who can turn it back?" (Isaiah 43:10-13)

Isaiah 46 contrasts the God of Israel with Babylonian idols. The text mocks the heavy statues that beasts of burden must carry. God juxtaposes this inertness with His own active supremacy.

"To whom will you liken me and make me equal, and compare me, that we may be alike? Those who lavish gold from the purse, and weigh out silver in the scales, hire a goldsmith, and he makes it into a god. Then they fall down and worship. They lift it to their shoulders, they carry it, they set it in its place, and it stands there. It cannot move from its place. If one cries to it, it does not answer or save him from his trouble. Remember this and stand firm, recall it to mind, you transgressors, remember the former things of old; for I am God, and there is no other; I am God, and there is none like me." (Isaiah 46:5-9)

Hosea 13 anchors the claim of exclusive divinity in historical action. The text demands recognition based entirely on the Exodus liberation.

"But I am the Lord your God from the land of Egypt; you know no God but me, and besides me there is no savior. It was I who knew you in the wilderness, in the land of drought." (Hosea 13:4-5)

The Hebrew Bible preserves distinct layers of theological evolution. Early archaic texts depict a cosmic assembly. God presides over a pantheon of lesser divine beings. Psalm 82 explicitly states God takes his stand in the divine council and renders judgment among the "gods" (elohim). Deuteronomy 32 describes the Most High dividing earthly nations according to the number of the "sons of God." These verses reflect monolatry. Israel worshipped one supreme God while acknowledging the existence of rival deities. The other gods were viewed as real, territorial entities with limited power.

A radical ontological shift occurs in later prophetic literature. Texts surrounding the Babylonian exile redefine divine reality. Deutero-Isaiah introduces absolute monotheism. God does not merely subjugate the other gods. God erases them from existence entirely. Isaiah 44 and 45 strip all rival deities of agency. They are reclassified as inanimate wood and stone. The rhetorical question of whether another god exists is not an expression of divine doubt. It is a polemical weapon. It asserts a total cosmological monopoly against the Babylonian pantheon.

The biblical text therefore provides two different answers depending on the era of composition. In the early archaic poetry, other gods exist but face ultimate defeat. They are condemned to die like mortals for their corruption in Psalm 82. In the later exilic theology, the answer is an absolute negative. Yahweh claims solitary existence. The early cosmic battle against rival entities transforms into a solitary monologue of uncontested power.

Old testament, God is thinking was there any god besides me... ? --- find Gods monologue thinking himself about was there any other god or not?

The Old Testament lacks any monologue where God experiences genuine existential doubt. The closest textual match is the literal reading of Isaiah 44:8. God conducts a cognitive search of His own omniscience. He asks, "Is there a God besides me?" He immediately answers, "There is no Rock; I know not any."

The underlying Hebrew phrase is bal-yada'ti. This translates directly to "I do not know one". The text frames this as a divine internal audit. God scans all of reality. He searches His infinite memory. He finds absolute emptiness regarding rival deities.

This active scanning appears again in Isaiah 41:28. God surveys the cosmic courtroom looking for peers. He states, "For I look, and there is no man; even among them there is no counselor who, when I ask of them, can answer a word." God actively searches for an equal. He confirms His own total isolation.

Some readers confuse these Old Testament passages with later Gnostic literature. Texts like the Apocryphon of John directly subvert the Isaiah monologues. They depict the creator deity Yaldabaoth pondering his existence. He boasts that no other god exists. The text frames his monologue as an act of profound ignorance. He declares himself the only god because he cannot perceive the higher divine realm above him. The canonical Hebrew Bible treats the same internal search as ultimate proof of absolute supremacy.