Markus 10:27
Konteks10:27 Jesus looked at them and replied, “This is impossible for mere humans, 1 but not for God; all things are possible for God.”
Kejadian 18:14
Konteks18:14 Is anything impossible 2 for the Lord? I will return to you when the season comes round again and Sarah will have a son.” 3
Yeremia 32:27
Konteks32:27 “I am the Lord, the God of all humankind. There is, indeed, nothing too difficult for me. 4
Yeremia 32:2
Konteks32:2 Now at that time, 5 the armies of the king of Babylon were besieging Jerusalem. 6 The prophet Jeremiah was confined in the courtyard of the guardhouse 7 attached to the royal palace of Judah.
Titus 2:13
Konteks2:13 as we wait for the happy fulfillment of our hope in the glorious appearing 8 of our great God and Savior, Jesus Christ. 9
Titus 1:2
Konteks1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. 10
Ibrani 5:7
Konteks5:7 During his earthly life 11 Christ 12 offered 13 both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion.
Ibrani 6:18
Konteks6:18 so that we who have found refuge in him 14 may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie.
[10:27] 1 tn The plural Greek term ἄνθρωποις (anqrwpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…all things are possible for God”) the phrase “mere humans” has been used in the translation.
[18:14] 2 tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”
[18:14] 3 sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the
[32:27] 4 tn Heb “Behold, I am the
[32:27] sn This statement furnishes the grounds both for the assurance that the city will indeed be delivered over to Nebuchadnezzar (vv. 28-29a) and that it will be restored and repopulated (vv. 37-41). This can be seen from the parallel introductions in vv. 28, “Therefore the
[32:2] 5 sn Jer 32:2-5 are parenthetical, giving the background for the actual report of what the
[32:2] 6 sn According to Jer 39:1 the siege began in Zedekiah’s ninth year (i.e., in 589/88
[32:2] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[32:2] 7 tn Heb “the courtyard of the guarding” or “place of guarding.” This expression occurs only in the book of Jeremiah (32:2, 8, 12; 33:1; 37:21; 38:6, 12, 28; 39:14, 15) and in Neh 3:25. It is not the same as an enclosed prison which is where Jeremiah was initially confined (37:15-16; literally a “house of imprisoning” [בֵּית הָאֵסוּר, bet ha’esur] or “house of confining” [בֵּית הַכֶּלֶא, bet hakkele’]). It is said to have been in the palace compound (32:2) near the citadel or upper palace (Neh 3:25). Though it was a place of confinement (32:2; 33:1; 39:15) Jeremiah was able to receive visitors, e.g., his cousin Hanamel (32:8) and the scribe Baruch (32:12), and conduct business there (32:12). According to 32:12 other Judeans were also housed there. A cistern of one of the royal princes, Malkijah, was located in this courtyard, so this is probably not a “prison compound” as NJPS interpret but a courtyard adjacent to a guardhouse or guard post (so G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 [WBC], 151, and compare Neh 12:39 where reference is made to a Gate of the Guard/Guardhouse) used here for housing political prisoners who did not deserve death or solitary confinement as some of the officials though Jeremiah did.
[2:13] 8 tn Grk “the blessed hope and glorious appearing.”
[2:13] 9 tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, qeos) and “savior” (σωτήρ, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.
[1:2] 10 tn Grk “before eternal ages.”
[5:7] 11 tn Grk “in the days of his flesh.”
[5:7] 12 tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.
[5:7] 13 tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.
[6:18] 14 tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.