Kejadian 27:29

27:29 May peoples serve you

and nations bow down to you.

You will be ¹  lord ²  over your brothers,

and the sons of your mother will bow down to you. ³ 

May those who curse you be cursed,

and those who bless you be blessed.”

Kejadian 27:37

27:37 Isaac replied to Esau, “Look! I have made him lord over you. I have made all his relatives his servants and provided him with grain and new wine. What is left that I can do for you, my son?”

Kejadian 37:8

37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” ⁴  They hated him even more ⁵  because of his dream and because of what he said. ⁶ 

Kejadian 44:9

44:9 If one of us has it, ⁷  he will die, and the rest of us will become my lord’s slaves!”

Kejadian 44:1

The Final Test

44:1 He instructed the servant who was over his household, “Fill the sacks of the men with as much food as they can carry and put each man’s money in the mouth of his sack.

1 Samuel 26:17

26:17 When Saul recognized David’s voice, he said, “Is that your voice, my son David?” David replied, “Yes, it’s my voice, my lord the king.”

1 Samuel 26:1

David Spares Saul’s Life Again

26:1 The Ziphites came to Saul at Gibeah and said, “Isn’t David hiding on the hill of Hakilah near ⁸  Jeshimon?”

Kisah Para Rasul 18:7

18:7 Then Paul ⁹  left ¹⁰  the synagogue ¹¹  and went to the house of a person named Titius Justus, a Gentile who worshiped God, ¹²  whose house was next door to the synagogue.

[27:29]  ¹ tn Heb “and be.” The verb is an imperative, which is used rhetorically in this oracle of blessing. It is an invitation to exercise authority his brothers and indicates that he is granted such authority by the patriarch of the family. Furthermore, the blessing enables the recipient to accomplish this.

[27:29]  ² tn The Hebrew word is גְבִיר (gevir, “lord, mighty one”). The one being blessed will be stronger and therefore more powerful than his brother. See Gen 25:23. The feminine form of this rare noun means “mistress” or “queen-mother.”

[27:29]  ³ tn Following the imperative, the prefixed verbal form (which is either an imperfect or a jussive) with the prefixed conjunction indicates purpose or result.

[37:8]  ⁴ tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”

[37:8]  ⁵ tn This construction is identical to the one in Gen 37:5.

[37:8]  ⁶ sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.

[44:9]  ⁷ tn Heb “The one with whom it is found from your servants.” Here “your servants” (a deferential way of referring to the brothers themselves) has been translated by the pronoun “us” to avoid confusion with Joseph’s servants.

[26:1]  ⁸ tn Heb “upon the face of.”

[18:7]  ⁹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:7]  ¹⁰ tn Grk “Then leaving from there he went.” The participle μεταβάς (metabas) has been translated as a finite verb due to requirements of contemporary English style.

[18:7]  ¹¹ tn Grk “from there”; the referent (the synagogue) has been specified in the translation for clarity.

[18:7]  ¹² tn Grk “a worshiper of God.” The clarifying phrase “a Gentile” has been supplied for clarity, and is indicated by the context, since Paul had parted company with the Jews in the previous verse. The participle σεβομένου (sebomenou) is practically a technical term for the category called God-fearers, Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 743-44.

[18:7]  sn Here yet another Gentile is presented as responsive to Paul’s message in Acts.