Bilangan 11:23

11:23 And the Lord said to Moses, “Is the Lord’s hand shortened? ¹  Now you will see whether my word to you will come true ²  or not!”

Ulangan 7:21

7:21 You must not tremble in their presence, for the Lord your God, who is present among you, is a great and awesome God.

Ulangan 7:1

The Dispossession of Nonvassals

7:1 When the Lord your God brings you to the land that you are going to occupy and forces out many nations before you – Hittites, ³  Girgashites, ⁴  Amorites, ⁵  Canaanites, ⁶  Perizzites, ⁷  Hivites, ⁸  and Jebusites, ⁹  seven ¹⁰  nations more numerous and powerful than you –

1 Samuel 14:6

14:6 Jonathan said to his armor bearer, “Come on, let’s go over to the garrison of these uncircumcised men. Perhaps the Lord will intervene ¹¹  for us. Nothing can prevent the Lord from delivering, whether by many or by a few.”

1 Samuel 14:2

14:2 Now Saul was sitting under a pomegranate tree in Migron, on the outskirts of Gibeah. The army that was with him numbered about six hundred men.

Kisah Para Rasul 7:1-2

Stephen’s Defense Before the Council

7:1 Then the high priest said, “Are these things true?” ¹²  7:2 So he replied, ¹³  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ¹⁴  Abraham when he was in Mesopotamia, before he settled in Haran,

Ayub 36:5

36:5 Indeed, God is mighty; and he does not despise people, ¹⁵ 

he ¹⁶  is mighty, and firm ¹⁷  in his intent. ¹⁸ 

Ayub 42:2

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

no purpose of yours can be thwarted;

Mazmur 93:1

Psalm 93 ¹⁹ 

93:1 The Lord reigns!

He is robed in majesty,

the Lord is robed,

he wears strength around his waist. ²⁰ 

Indeed, the world is established, it cannot be moved.

Mazmur 95:3

95:3 For the Lord is a great God,

a great king who is superior to ²¹  all gods.

Yeremia 32:17

32:17 ‘Oh, Lord God, ²²  you did indeed ²³  make heaven and earth by your mighty power and great strength. ²⁴  Nothing is too hard for you!

Mikha 7:18

7:18 There is no other God like you! ²⁵ 

You ²⁶  forgive sin

and pardon ²⁷  the rebellion

of those who remain among your people. ²⁸ 

You do not remain angry forever, ²⁹ 

but delight in showing loyal love.

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.

Matius 3:9

3:9 and don’t think you can say to yourselves, ‘We have Abraham as our father.’ For I tell you that God can raise up children for Abraham from these stones!

Matius 14:31

14:31 Immediately Jesus reached out his hand and caught him, saying to him, “You of little faith, why did you doubt?”

Matius 19:26

19:26 Jesus ³⁰  looked at them and replied, “This is impossible for mere humans, ³¹  but for God all things are possible.”

Markus 10:27

10:27 Jesus looked at them and replied, “This is impossible for mere humans, ³²  but not for God; all things are possible for God.”

Lukas 1:13

1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, ³³  and your wife Elizabeth will bear you a son; you ³⁴  will name him John. ³⁵ 

Lukas 1:37

1:37 For nothing ³⁶  will be impossible with God.”

Lukas 8:50

8:50 But when Jesus heard this, he told ³⁷  him, “Do not be afraid; just believe, and she will be healed.” ³⁸ 

Efesus 3:20

3:20 Now to him who by the power that is working within us ³⁹  is able to do far beyond ⁴⁰  all that we ask or think,

Filipi 3:21

3:21 who will transform these humble bodies of ours ⁴¹  into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

Filipi 4:13

4:13 I am able to do all things ⁴²  through the one ⁴³  who strengthens me.

Ibrani 11:19

11:19 and he reasoned ⁴⁴  that God could even raise him from the dead, and in a sense ⁴⁵  he received him back from there.

[11:23]  ¹ 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]  ² tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”

[7:1]  ³ sn Hittites. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200 b.c.) they were at their zenith, establishing outposts and colonies near and far. Some elements were obviously in Canaan at the time of the Conquest (1400-1350 b.c.).

[7:1]  ⁴ sn Girgashites. These cannot be ethnically identified and are unknown outside the OT. They usually appear in such lists only when the intention is to have seven groups in all (see also the note on the word “seven” later in this verse).

[7:1]  ⁵ sn Amorites. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200 b.c. or thereabouts.

[7:1]  ⁶ sn Canaanites. These were the indigenous peoples of the land, going back to the beginning of recorded history (ca. 3000 b.c.). The OT identifies them as descendants of Ham (Gen 10:6), the only Hamites to have settled north and east of Egypt.

[7:1]  ⁷ sn Perizzites. This is probably a subgroup of Canaanites (Gen 13:7; 34:30).

[7:1]  ⁸ sn Hivites. These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on the term “Horites” in Deut 2:12).

[7:1]  ⁹ sn Jebusites. These inhabited the hill country, particularly in and about Jerusalem (cf. Num 13:29; Josh 15:8; 2 Sam 5:6; 24:16).

[7:1]  ¹⁰ sn Seven. This is an ideal number in the OT, one symbolizing fullness or completeness. Therefore, the intent of the text here is not to be precise and list all of Israel’s enemies but simply to state that Israel will have a full complement of foes to deal with. For other lists of Canaanites, some with fewer than seven peoples, see Exod 3:8; 13:5; 23:23, 28; 33:2; 34:11; Deut 20:17; Josh 3:10; 9:1; 24:11. Moreover, the “Table of Nations” (Gen 10:15-19) suggests that all of these (possibly excepting the Perizzites) were offspring of Canaan and therefore Canaanites.

[14:6]  ¹¹ tn Heb “act.”

[7:1]  ¹² tn Grk “If it is so concerning these things” (see BDAG 422 s.v. ἔχω 10.a for this use).

[7:2]  ¹³ tn Grk “said.”

[7:2]  ¹⁴ tn Or “ancestor”; Grk “father.”

[36:5]  ¹⁵ tn The object “people” is not in the Hebrew text but is implied.

[36:5]  ¹⁶ tn The text simply repeats “mighty.”

[36:5]  ¹⁷ tn The last two words are simply כֹּחַ לֵב (koakh lev, “strong in heart”), meaning something like “strong; firm in his decisions.”

[36:5]  ¹⁸ tc There are several problems in this verse: the repetition of “mighty,” the lack of an object for “despise,” and the meaning of “strength of heart.” Many commentators reduce the verse to a single line, reading something like “Lo, God does not reject the pure in heart” (Kissane). Dhorme and Pope follow Nichols with: “Lo, God is mighty in strength, and rejects not the pure in heart.” This reading moved “mighty” to the first line and took the second to be בַּר (bar, “pure”).

[93:1]  ¹⁹ sn Psalm 93. The psalmist affirms that the Lord is the king of the universe who preserves order and suppresses the destructive forces in the world.

[93:1]  ²⁰ sn Strength is compared here to a belt that one wears for support. The Lord’s power undergirds his rule.

[95:3]  ²¹ tn Heb “above.”

[32:17]  ²² 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]  ²³ 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]  ²⁴ 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.

[7:18]  ²⁵ tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”

[7:18]  ²⁶ tn Heb “one who.” The prayer moves from direct address (second person) in v. 18a to a descriptive (third person) style in vv. 18b-19a and then back to direct address (second person) in vv. 19b-20. Due to considerations of English style and the unfamiliarity of the modern reader with alternation of persons in Hebrew poetry, the entire section has been rendered as direct address (second person) in the translation.

[7:18]  ²⁷ tn Heb “pass over.”

[7:18]  ²⁸ tn Heb “of the remnant of his inheritance.”

[7:18]  ²⁹ tn Heb “he does not keep hold of his anger forever.”

[19:26]  ³⁰ tn Here δέ (de) has not been translated.

[19:26]  ³¹ 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.

[10:27]  ³² 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.

[1:13]  ³³ tn The passive means that the prayer was heard by God.

[1:13]  sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.

[1:13]  ³⁴ tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.

[1:13]  ³⁵ tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.

[1:13]  sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).

[1:37]  ³⁶ 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.

[8:50]  ³⁷ tn Grk “answered.”

[8:50]  ³⁸ tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.

[3:20]  ³⁹ sn On the power that is working within us see 1:19-20.

[3:20]  ⁴⁰ tn Or “infinitely beyond,” “far more abundantly than.”

[3:21]  ⁴¹ tn Grk “transform the body of our humility.”

[4:13]  ⁴² tn The Greek word translated “all things” is in emphatic position at the beginning of the Greek sentence.

[4:13]  ⁴³ 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.

[11:19]  ⁴⁴ tn Grk “having reasoned,” continuing the ideas of v. 17.

[11:19]  ⁴⁵ tn Grk “in/by a symbol.”