Kejadian 18:14

18:14 Is anything impossible ¹  for the Lord? I will return to you when the season comes round again and Sarah will have a son.” ² 

Bilangan 11:23

11:23 And the Lord said to Moses, “Is the Lord’s hand shortened? ³  Now you will see whether my word to you will come true ⁴  or not!”

Ayub 42:2

42:2 “I know that you can do all things;

no purpose of yours can be thwarted;

Mazmur 3:8

3:8 The Lord delivers; ⁵ 

you show favor to your people. ⁶  (Selah)

Mazmur 62:11

62:11 God has declared one principle;

two principles I have heard: ⁷ 

God is strong, ⁸ 

Yeremia 32:27

32:27 “I am the Lord, the God of all humankind. There is, indeed, nothing too difficult for me. ⁹ 

Zakharia 8:6

8:6 And,’ says the Lord who rules over all, ‘though such a thing may seem to be difficult in the opinion of the small community of those days, will it also appear difficult to me?’ asks the Lord who rules over all.

Markus 10:27

10:27 Jesus looked at them and replied, “This is impossible for mere humans, ¹⁰  but not for God; all things are possible for God.”

Lukas 1:37

1:37 For nothing ¹¹  will be impossible with God.”

Lukas 18:27

18:27 He replied, “What is impossible ¹²  for mere humans ¹³  is possible for God.”

[18:14]  ¹ tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”

[18:14]  ² 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 Lord fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the Lord of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham’s offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself.

[11:23]  ³ sn This anthropomorphic expression concerns the power of God. The “hand of the Lord” is idiomatic for his power, what he is able to do. The question is rhetorical; it is affirming that his hand is not shortened, i.e., that his power is not limited. Moses should have known this, and so this is a rebuke for him at this point. God had provided the manna, among all the other powerful acts they had witnessed. Meat would be no problem. But the lack of faith by the people was infectious.

[11:23]  ⁴ tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”

[3:8]  ⁵ tn Heb “to the Lord [is] deliverance.”

[3:8]  ⁶ tn Heb “upon your people [is] your blessing.” In this context God’s “blessing” includes deliverance/protection, vindication, and sustained life (see Pss 21:3, 6; 24:5).

[62:11]  ⁷ tn Heb “one God spoke, two which I heard.” This is a numerical saying utilizing the “x” followed by “x + 1” pattern to facilitate poetic parallelism. (See W. M. W. Roth, Numerical Sayings in the Old Testament [VTSup], 55-56.) As is typical in such sayings, a list corresponding to the second number (in this case “two”) follows. Another option is to translate, “God has spoken once, twice [he has spoken] that which I have heard.” The terms אַחַת (’akhat, “one; once”) and שְׁתַּיִם (shÿtayim, “two; twice”) are also juxtaposed in 2 Kgs 6:10 (where they refer to an action that was done more than “once or twice”) and in Job 33:14 (where they refer to God speaking “one way” and then in “another manner”).

[62:11]  ⁸ tn Heb “that strength [belongs] to God.”

[32:27]  ⁹ tn Heb “Behold, I am the Lord, the God of all flesh. Is anything too hard for me?” The question is rhetorical expecting an emphatic negative answer (cf. E. W. Bullinger, Figures of Speech, 949, citing the parallel in Gen 18:14). The Hebrew particle “Behold” (הִנֵּה, hinneh) introduces the grounds for this rhetorical negative (cf. T. O. Lambdin, Introduction to Biblical Hebrew, 170, §135 [3]), i.e., “Since I am the Lord, the God of all mankind, there is indeed nothing too hard for me [or is there anything too hard for me?].”

[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 Lord says” and “Now therefore the Lord says.” As the creator of all and God of all mankind he has the power and authority to do with his creation what he wishes (cf. Jer 27:5-6).

[10:27]  ¹⁰ 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.

[1:37]  ¹¹ tn In Greek, the phrase πᾶν ῥῆμα (pan rJhma, “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.

[18:27]  ¹² sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.

[18:27]  ¹³ 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…possible for God”) the phrase “mere humans” has been used in the translation.