Roma 14:4

14:4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord ¹  is able to make him stand.

Kejadian 18:14

18:14 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 

Mazmur 115:3

115:3 Our God is in heaven!

He does whatever he pleases! ⁴ 

Yeremia 32:17

32:17 ‘Oh, Lord God, ⁵  you did indeed ⁶  make heaven and earth by your mighty power and great strength. ⁷  Nothing is too hard for you!

Yeremia 32:27

32:27 “I am the Lord, the God of all humankind. There is, indeed, nothing too difficult for me. ⁸ 

Matius 19:26

19:26 Jesus ⁹  looked at them and replied, “This is impossible for mere humans, ¹⁰  but for God all things are possible.”

Lukas 1:37

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

Lukas 1:45

1:45 And blessed ¹²  is she who believed that ¹³  what was spoken to her by ¹⁴  the Lord would be fulfilled.” ¹⁵ 

Lukas 1:2

1:2 like the accounts ¹⁶  passed on ¹⁷  to us by those who were eyewitnesses and servants of the word ¹⁸  from the beginning. ¹⁹ 

Kolose 1:8

1:8 who also told us of your love in the Spirit.

Ibrani 11:19

11:19 and he reasoned ²⁰  that God could even raise him from the dead, and in a sense ²¹  he received him back from there.

[14:4]  ¹ tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 Ï latt), read θεός (qeos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important mss (Ì⁴⁶ א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. 3.

[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 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.

[115:3]  ⁴ sn He does whatever he pleases. Such sovereignty is characteristic of kings (see Eccl 8:3).

[32:17]  ⁵ tn Heb “Lord Yahweh.” For an explanation of the rendering here see the study note on 1:6.

[32:17]  sn The parallel usage of this introduction in Jer 1:6; 4:10; 14:13 shows that though this prayer has a lengthy introductory section of praise vv. 17-22, this prayer is really one of complaint or lament.

[32:17]  ⁶ tn This is an attempt to render the Hebrew particle normally translated “behold.” See the translator’s note on 1:6 for the usage of this particle.

[32:17]  ⁷ tn Heb “by your great power and your outstretched arm.” See 21:5; 27:5 and the marginal note on 27:5 for this idiom.

[32:27]  ⁸ 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).

[19:26]  ⁹ tn Here δέ (de) has not been translated.

[19:26]  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, but for God all things are possible”) the phrase “mere humans” has been used in the translation. There may also be a slight wordplay with “the Son of Man” in v. 28.

[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.

[1:45]  ¹² sn Again the note of being blessed makes the key point of the passage about believing God.

[1:45]  ¹³ tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.

[1:45]  ¹⁴ tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).

[1:45]  ¹⁵ tn Grk “that there would be a fulfillment of what was said to her from the Lord.”

[1:45]  sn This term speaks of completion of something planned (2 Chr 29:35).

[1:2]  ¹⁶ tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.

[1:2]  ¹⁷ tn Or “delivered.”

[1:2]  ¹⁸ sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.

[1:2]  ¹⁹ tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.

[11:19]  ²⁰ tn Grk “having reasoned,” continuing the ideas of v. 17.

[11:19]  ²¹ tn Grk “in/by a symbol.”