Ayub 42:2

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

no purpose of yours can be thwarted;

Yesaya 40:29

40:29 He gives strength to those who are tired;

to the ones who lack power, he gives renewed energy.

Yesaya 50:2

50:2 Why does no one challenge me when I come?

Why does no one respond when I call? ¹ 

Is my hand too weak ²  to deliver ³  you?

Do I lack the power to rescue you?

Look, with a mere shout ⁴  I can dry up the sea;

I can turn streams into a desert,

so the fish rot away and die

from lack of water. ⁵ 

Yesaya 51:9

51:9 Wake up! Wake up!

Clothe yourself with strength, O arm of the Lord! ⁶ 

Wake up as in former times, as in antiquity!

Did you not smash ⁷  the Proud One? ⁸ 

Did you not ⁹  wound the sea monster? ¹⁰ 

Yeremia 32:17

32:17 ‘Oh, Lord God, ¹¹  you did indeed ¹²  make heaven and earth by your mighty power and great strength. ¹³  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. ¹⁴ 

Matius 19:26

19:26 Jesus ¹⁵  looked at them and replied, “This is impossible for mere humans, ¹⁶  but for God all things are possible.”

Roma 4:21

4:21 He was ¹⁷  fully convinced that what God ¹⁸  promised he was also able to do.

[50:2]  ¹ sn The present tense translation of the verbs assumes that the Lord is questioning why Israel does not attempt to counter his arguments. Another possibility is to take the verbs as referring to past events: “Why did no one meet me when I came? Why did no one answer when I called?” In this case the Lord might be asking why Israel rejected his calls to repent and his offer to deliver them.

[50:2]  ² tn Heb “short” (so NAB, NASB, NIV).

[50:2]  ³ tn Or “ransom” (NAB, NASB, NIV).

[50:2]  ⁴ tn Heb “with my rebuke.”

[50:2]  ⁵ tn Heb “the fish stink from lack of water and die from thirst.”

[51:9]  ⁶ tn The arm of the Lord is a symbol of divine military power. Here it is personified and told to arouse itself from sleep and prepare for action.

[51:9]  ⁷ tn Heb “Are you not the one who smashed?” The feminine singular forms agree grammatically with the feminine noun “arm.” The Hebrew text has ַהמַּחְצֶבֶת (hammakhtsevet), from the verbal root חָצַב (khatsav, “hew, chop”). The Qumran scroll 1QIsa^a has, probably correctly, המחצת, from the verbal root מָחַץ (makhats, “smash”) which is used in Job 26:12 to describe God’s victory over “the Proud One.”

[51:9]  ⁸ tn This title (רַהַב, rahav, “proud one”) is sometimes translated as a proper name: “Rahab” (cf. NAB, NASB, NIV, NRSV). It is used here of a symbolic sea monster, known elsewhere in the Bible and in Ugaritic myth as Leviathan. This sea creature symbolizes the forces of chaos that seek to destroy the created order. In the Bible “the Proud One” opposes God’s creative work, but is defeated (see Job 26:12; Ps 89:10). Here the title refers to Pharaoh’s Egyptian army that opposed Israel at the Red Sea (see v. 10, and note also Isa 30:7 and Ps 87:4, where the title is used of Egypt).

[51:9]  ⁹ tn The words “did you not” are understood by ellipsis (note the preceding line). The rhetorical questions here and in v. 10 expect the answer, “Yes, you certainly did!”

[51:9]  ¹⁰ tn Hebrew תַּנִּין (tannin) is another name for the symbolic sea monster. See the note at 27:1. In this context the sea creature represents Egypt. See the note on the title “Proud One” earlier in this verse.

[32:17]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Here δέ (de) has not been translated.

[19:26]  ¹⁶ 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.

[4:21]  ¹⁷ 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]  ¹⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.