Genesis 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 

Numbers 11:22-23

11:22 Would they have enough if the flocks and herds were slaughtered for them? If all the fish of the sea were caught for them, would they have enough?” 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!”

Numbers 11:2

11:2 When the people cried to Moses, he ⁵  prayed to the Lord, and the fire died out. ⁶ 

Numbers 7:2

7:2 Then the leaders of Israel, the heads of their clans, ⁷  made an offering. They were the leaders of the tribes; they were the ones who had been supervising ⁸  the numbering.

Jeremiah 32:17

32:17 ‘Oh, Lord God, ⁹  you did indeed ¹⁰  make heaven and earth by your mighty power and great strength. ¹¹  Nothing is too hard for you!

Jeremiah 32:27

32:27 “I am the Lord, the God of all humankind. There is, indeed, nothing too difficult for me. ¹² 

Luke 1:20

1:20 And now, ¹³  because you did not believe my words, which will be fulfilled in their time, ¹⁴  you will be silent, unable to speak, ¹⁵  until the day these things take place.”

Luke 1:37

1:37 For nothing ¹⁶  will be impossible with God.”

Luke 18:27

18:27 He replied, “What is impossible ¹⁷  for mere humans ¹⁸  is possible for God.”

Romans 4:20-21

4:20 He ¹⁹  did not waver in unbelief about the promise of God but was strengthened in faith, giving glory to God. 4:21 He was ²⁰  fully convinced that what God ²¹  promised he was also able to do.

Romans 6:19-21

6:19 (I am speaking in human terms because of the weakness of your flesh.) ²²  For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification. 6:20 For when you were slaves of sin, you were free with regard to righteousness.

6:21 So what benefit ²³  did you then reap ²⁴  from those things that you are now ashamed of? For the end of those things is death.

[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.”

[11:2]  ⁵ tn Heb “Moses.”

[11:2]  ⁶ sn Here is the pattern that will become in the wilderness experience so common – the complaining turns to a cry to Moses, which is then interpreted as a prayer to the Lord, and there is healing. The sequence presents a symbolic lesson, an illustration of the intercession of the Holy Spirit. The NT will say that in times of suffering Christians do not know how to pray, but the Spirit intercedes for them, changing their cries into the proper prayers (Rom 8).

[7:2]  ⁷ tn Heb “the house of their fathers.”

[7:2]  ⁸ tn The form is the Qal active participle from the verb “to stand” (עָמַד, ’amad). The form describes these leaders as “the ones standing over [the ones numbered].” The expression, along with the clear indication of the first census in chapter 1, shows that this was a supervisory capacity.

[32:17]  ⁹ tn Heb “Lord Yahweh.” For an explanation of the rendering here see the study note on 1:6.

[32:17]  ¹⁰ 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]  ¹¹ 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]  ¹² 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?].”

[1:20]  ¹³ tn Grk “behold.”

[1:20]  ¹⁴ sn The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66.

[1:20]  ¹⁵ sn Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.

[1:37]  ¹⁶ 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]  ¹⁷ sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.

[18:27]  ¹⁸ 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.

[4:20]  ¹⁹ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[4:21]  ²⁰ tn Grk “and being.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:21]  ²¹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[6:19]  ²² tn Or “because of your natural limitations” (NRSV).

[6:21]  ²³ tn Grk “fruit.”

[6:21]  ²⁴ tn Grk “have,” in a tense emphasizing their customary condition in the past.