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 

Kejadian 28:3

28:3 May the sovereign God ³  bless you! May he make you fruitful and give you a multitude of descendants! ⁴  Then you will become ⁵  a large nation. ⁶ 

Kejadian 35:11

35:11 Then God said to him, “I am the sovereign God. ⁷  Be fruitful and multiply! A nation – even a company of nations – will descend from you; kings will be among your descendants! ⁸ 

Keluaran 6:3

6:3 I appeared to Abraham, to Isaac, and to Jacob as ⁹  God Almighty, ¹⁰  but by ¹¹  my name ‘the Lord’ ¹²  I was not known to them. ¹³ 

Bilangan 11:23

11:23 And the Lord said to Moses, “Is the Lord’s hand shortened? ¹⁴  Now you will see whether my word to you will come true ¹⁵  or not!”

Ulangan 10:17

10:17 For the Lord your God is God of gods and Lord of lords, the great, mighty, and awesome God who is unbiased and takes no bribe,

Ayub 11:7

11:7 “Can you discover ¹⁶  the essence ¹⁷  of God?

Can you find out ¹⁸ 

the perfection of the Almighty? ¹⁹ 

Mazmur 115:3

115:3 Our God is in heaven!

He does whatever he pleases! ²⁰ 

Yeremia 32:17

32:17 ‘Oh, Lord God, ²¹  you did indeed ²²  make heaven and earth by your mighty power and great strength. ²³  Nothing is too hard for you!

Daniel 4:35

4:35 All the inhabitants of the earth are regarded as nothing. ²⁴ 

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps ²⁵  his hand

and says to him, ‘What have you done?’

Matius 19:26

19:26 Jesus ²⁶  looked at them and replied, “This is impossible for mere humans, ²⁷  but for God all things are possible.”

Efesus 3:20

3:20 Now to him who by the power that is working within us ²⁸  is able to do far beyond ²⁹  all that we ask or think,

Filipi 4:13

4:13 I am able to do all things ³⁰  through the one ³¹  who strengthens me.

Ibrani 7:25

7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.

[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.

[28:3]  ³ tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[28:3]  ⁴ tn Heb “and make you fruitful and multiply you.” See Gen 17:6, 20 for similar terminology.

[28:3]  ⁵ tn The perfect verbal form with vav (ו) consecutive here indicates consequence. The collocation הָיָה + preposition לְ (hayah + lÿ) means “become.”

[28:3]  ⁶ tn Heb “an assembly of peoples.”

[35:11]  ⁷ tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain its significance is clear. The name is used in contexts where God appears as the source of fertility and life. For a fuller discussion see the note on “sovereign God” in Gen 17:1.

[35:11]  ⁸ tn Heb “A nation and a company of nations will be from you and kings from your loins will come out.”

[35:11]  sn A nation…will descend from you. The promise is rooted in the Abrahamic promise (see Gen 17). God confirms what Isaac told Jacob (see Gen 28:3-4). Here, though, for the first time Jacob is promised kings as descendants.

[6:3]  ⁹ tn The preposition bet (ב) in this construction should be classified as a bet essentiae, a bet of essence (see also GKC 379 §119.i).

[6:3]  ¹⁰ tn The traditional rendering of the title as “Almighty” is reflected in LXX and Jerome. But there is still little agreement on the etymology and exact meaning of אֵל־שַׁדַּי (’el-shadday). Suggestions have included the idea of “mountain God,” meaning the high God, as well as “the God with breasts.” But there is very little evidence supporting such conclusions and not much reason to question the ancient versions.

[6:3]  ¹¹ tn The noun שְׁמִי (shÿmi, “my name,” and “Yahweh” in apposition to it), is an adverbial accusative, specifying how the patriarchs “knew” him.

[6:3]  ¹² tn Heb “Yahweh,” traditionally rendered in English as “the Lord.” The phrase has been placed in quotation marks in the translation to indicate it represents the tetragrammaton.

[6:3]  ¹³ tn The verb is the Niphal form נוֹדַעְתִּי (noda’ti). If the text had wanted to say, “I did not make myself known,” then a Hiphil form would have been more likely. It is saying, “but by my name Yahweh I was not known to them.”

[6:3]  sn There are a number of important issues that need clarification in the interpretation of this section. First, it is important to note that “I am Yahweh” is not a new revelation of a previously unknown name. It would be introduced differently if it were. This is the identification of the covenant God as the one calling Moses – that would be proof for the people that their God had called him. Second, the title “El Shadday” is not a name, but a title. It is true that in the patriarchal accounts “El Shadday” is used six times; in Job it is used thirty times. Many conclude that it does reflect the idea of might or power. In some of those passages that reveal God as “El Shadday,” the name “Yahweh” was also used. But Wellhausen and other proponents of the earlier source critical analysis used Exod 6:3 to say that P, the so-called priestly source, was aware that the name “Yahweh” was not known by them, even though J, the supposed Yahwistic source, wrote using the name as part of his theology. Third, the texts of Genesis show that Yahweh had appeared to the patriarchs (Gen 12:1, 17:1, 18:1, 26:2, 26:24, 26:12, 35:1, 48:3), and that he spoke to each one of them (Gen 12:7, 15:1, 26:2, 28:13, 31:3). The name “Yahweh” occurs 162 times in Genesis, 34 of those times on the lips of speakers in Genesis (W. C. Kaiser, Jr., “Exodus,” EBC 2:340-41). They also made proclamation of Yahweh by name (4:26, 12:8), and they named places with the name (22:14). These passages should not be ignored or passed off as later interpretation. Fourth, “Yahweh” is revealed as the God of power, the sovereign God, who was true to his word and could be believed. He would do as he said (Num 23:19; 14:35; Exod 12:25; 22:24; 24:14; 36:36; 37:14). Fifth, there is a difference between promise and fulfillment in the way revelation is apprehended. The patriarchs were individuals who received the promises but without the fulfillment. The fulfillment could only come after the Israelites became a nation. Now, in Egypt, they are ready to become that promised nation. The two periods were not distinguished by not having and by having the name, but by two ways God revealed the significance of his name. “I am Yahweh” to the patriarchs indicated that he was the absolute, almighty, eternal God. The patriarchs were individuals sojourning in the land. God appeared to them in the significance of El Shadday. That was not his name. So Gen 17:1 says that “Yahweh appeared…and said, ‘I am El Shadday.’” See also Gen 35:11, 48:2, 28:3. Sixth, the verb “to know” is never used to introduce a name which had never been known or experienced. The Niphal and Hiphil of the verb are used only to describe the recognition of the overtones or significance of the name (see Jer 16:21, Isa 52:6; Ps 83:17ff; 1 Kgs 8:41ff. [people will know his name when prayers are answered]). For someone to say that he knew Yahweh meant that Yahweh had been experienced or recognized (see Exod 33:6; 1 Kgs 18:36; Jer 28:9; and Ps 76:2). Seventh, “Yahweh” is not one of God’s names – it is his only name. Other titles, like “El Shadday,” are not strictly names but means of revealing Yahweh. All the revelations to the patriarchs could not compare to this one, because God was now dealing with the nation. He would make his name known to them through his deeds (see Ezek 20:5). So now they will “know” the “name.” The verb יָדַע (yada’) means more than “aware of, be knowledgeable about”; it means “to experience” the reality of the revelation by that name. This harmonizes with the usage of שֵׁם (shem), “name,” which encompasses all the attributes and actions of God. It is not simply a reference to a title, but to the way that God revealed himself – God gave meaning to his name through his acts. God is not saying that he had not revealed a name to the patriarchs (that would have used the Hiphil of the verb). Rather, he is saying that the patriarchs did not experience what the name Yahweh actually meant, and they could not without seeing it fulfilled. When Moses came to the elders, he identified his call as from Yahweh, the God of the fathers – and they accepted him. They knew the name. But, when they were delivered from bondage, then they fully knew by experience what that name meant, for his promises were fulfilled. U. Cassuto (Exodus, 79) paraphrases it this way: “I revealed Myself to Abraham, Isaac, and Jacob in My aspect that finds expression in the name Shaddai…I was not known to them, that is, it was not given to them to recognize Me as One that fulfils his promises.” This generation was about to “know” the name that their ancestors knew and used, but never experienced with the fulfillment of the promises. This section of Exodus confirms this interpretation, because in it God promised to bring them out of Egypt and give them the promised land – then they would know that he is Yahweh (6:7). This meaning should have been evident from its repetition to the Egyptians throughout the plagues – that they might know Yahweh (e.g., 7:5). See further R. D. Wilson, “Yahweh [Jehovah] and Exodus 6:3,” Classical Evangelical Essays in Old Testament Interpretation, 29-40; L. A. Herrboth, “Exodus 6:3b: Was God Known to the Patriarchs as Jehovah?” CTM 4 (1931): 345-49; F. C. Smith, “Observation on the Use of the Names and Titles of God in Genesis,” EvQ 40 (1968): 103-9.

[11:23]  ¹⁴ 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]  ¹⁵ tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”

[11:7]  ¹⁶ tn The verb is מָצָא (matsa’, “to find; to discover”). Here it should be given the nuance of potential imperfect. And, in the rhetorical question it is affirming that Job cannot find out the essence of God.

[11:7]  ¹⁷ tn The word means “search; investigation”; but it here means what is discovered in the search (so a metonymy of cause for the effect).

[11:7]  ¹⁸ tn The same verb is now found in the second half of the verse, with a slightly different sense – “attain, reach.” A. R. Ceresko notes this as an example of antanaclasis (repetition of a word with a lightly different sense – “find/attain”). See “The Function of Antanaclasis in Hebrew Poetry,” CBQ 44 (1982): 560-61.

[11:7]  ¹⁹ tn The abstract תַּכְלִית (takhlit) from כָּלָה (kalah, “to be complete; to be perfect”) may mean the end or limit of something, perhaps to perfection. So the NIV has “can you probe the limits of the Almighty?” The LXX has: “have you come to the end of that which the Almighty has made?”

[115:3]  ²⁰ sn He does whatever he pleases. Such sovereignty is characteristic of kings (see Eccl 8:3).

[32:17]  ²¹ 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]  ²² 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]  ²³ 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.

[4:35]  ²⁴ tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.

[4:35]  ²⁵ tn Aram “strikes against.”

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

[19:26]  ²⁷ 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.

[3:20]  ²⁸ sn On the power that is working within us see 1:19-20.

[3:20]  ²⁹ tn Or “infinitely beyond,” “far more abundantly than.”

[4:13]  ³⁰ tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.

[4:13]  ³¹ tc Although some excellent witnesses lack explicit reference to the one strengthening Paul (so א* A B D* I 33 1739 lat co Cl), the majority of witnesses (א² D² [F G] Ψ 075 1881 Ï sy) add Χριστῷ (Cristw) here (thus, “through Christ who strengthens me”). But this kind of reading is patently secondary, and is a predictable variant. Further, the shorter reading is much harder, for it leaves the agent unspecified.