Markus 4:39

4:39 So ¹  he got up and rebuked ²  the wind, and said to the sea, ³  “Be quiet! Calm down!” Then ⁴  the wind stopped, and it was dead calm.

Markus 5:41

5:41 Then, gently taking the child by the hand, he said to her, “Talitha koum,” which means, “Little girl, I say to you, get up.”

Kejadian 1:3

1:3 God said, ⁵  “Let there be ⁶  light.” ⁷  And there was light!

Mazmur 33:9

33:9 For he spoke, and it ⁸  came into existence,

he issued the decree, ⁹  and it stood firm.

Ibrani 1:3

1:3 The Son is ¹⁰  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ¹¹  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ¹² 

[4:39]  ¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[4:39]  ² tn Or “commanded” (often with the implication of a threat, L&N 33.331).

[4:39]  ³ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the sea he was making a statement about who he was.

[4:39]  ⁴ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[1:3]  ⁵ tn The prefixed verb form with the vav (ו) consecutive introduces the narrative sequence. Ten times in the chapter the decree of God in creation will be so expressed. For the power of the divine word in creation, see Ps 33:9, John 1:1-3, 1 Cor 8:6, and Col 1:16.

[1:3]  sn God said. By speaking, God brings the world into existence. The efficacious nature of the word of the Lord is a prominent theme in this chapter. It introduces the Law, the words and commandments from the Lord that must be obeyed. The ten decrees of God in this chapter anticipate the ten words in the Decalogue (Exod 20:2-17).

[1:3]  ⁶ tn “Let there be” is the short jussive form of the verb “to be”; the following expression “and there was” is the short preterite form of the same verb. As such, יְהִי (yÿhi) and וַיְהִי (vayÿhi) form a profound wordplay to express both the calling into existence and the complete fulfillment of the divine word.

[1:3]  ⁷ sn Light. The Hebrew word simply means “light,” but it is used often in scripture to convey the ideas of salvation, joy, knowledge, righteousness, and life. In this context one cannot ignore those connotations, for it is the antithesis of the darkness. The first thing God does is correct the darkness; without the light there is only chaos.

[33:9]  ⁸ tn That is, “all the earth” in the first line of v. 8. The apparent antecedent of the masculine subject of the verbs in v. 9 (note וַיֶּהִי [vayyehiy] and וַיַּעֲמֹד [vayya’amod]) is “earth” or “world,” both of which are feminine nouns. However, כָּל (kol, “all”) may be the antecedent, or the apparent lack of agreement may be explained by the collective nature of the nouns involved here (see GKC 463 §145.e).

[33:9]  ⁹ tn Heb “he commanded.”

[1:3]  ¹⁰ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

[1:3]  ¹¹ tn Grk “by the word of his power.”

[1:3]  ¹² sn An allusion to Ps 110:1, quoted often in Hebrews.