Kejadian 16:12

16:12 He will be a wild donkey ¹  of a man.

He will be hostile to everyone, ² 

and everyone will be hostile to him. ³ 

He will live away from ⁴  his brothers.”

Kejadian 24:27

24:27 saying “Praised be the Lord, the God of my master Abraham, who has not abandoned his faithful love ⁵  for my master! The Lord has led me ⁶  to the house ⁷  of my master’s relatives!” ⁸ 

Kejadian 27:29

27:29 May peoples serve you

and nations bow down to you.

You will be ⁹  lord ¹⁰  over your brothers,

and the sons of your mother will bow down to you. ¹¹ 

May those who curse you be cursed,

and those who bless you be blessed.”

Kejadian 37:8-9

37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” ¹²  They hated him even more ¹³  because of his dream and because of what he said. ¹⁴ 

37:9 Then he had another dream, ¹⁵  and told it to his brothers. “Look,” ¹⁶  he said. “I had another dream. The sun, the moon, and eleven stars were bowing down to me.”

Kejadian 37:17

37:17 The man said, “They left this area, ¹⁷  for I heard them say, ‘Let’s go to Dothan.’” So Joseph went after his brothers and found them at Dothan.

Kejadian 42:6

42:6 Now Joseph was the ruler of the country, the one who sold grain to all the people of the country. ¹⁸  Joseph’s brothers came and bowed down ¹⁹  before him with ²⁰  their faces to the ground.

Kejadian 44:33

44:33 “So now, please let your servant remain as my lord’s slave instead of the boy. As for the boy, let him go back with his brothers.

[16:12]  ¹ sn A wild donkey of a man. The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought.

[16:12]  ² tn Heb “His hand will be against everyone.” The “hand” by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.

[16:12]  ³ tn Heb “And the hand of everyone will be against him.”

[16:12]  ⁴ tn Heb “opposite, across from.” Ishmael would live on the edge of society (cf. NASB “to the east of”). Some take this as an idiom meaning “be at odds with” (cf. NRSV, NLT) or “live in hostility toward” (cf. NIV).

[24:27]  ⁵ tn Heb “his faithfulness and his commitment.”

[24:27]  ⁶ tn Heb “As for me – in the way the Lord led me.”

[24:27]  ⁷ tn Here “house” is an adverbial accusative of termination.

[24:27]  ⁸ tn Heb “brothers.”

[27:29]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn This construction is identical to the one in Gen 37:5.

[37:8]  ¹⁴ 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.

[37:9]  ¹⁵ tn Heb “And he dreamed yet another dream.”

[37:9]  ¹⁶ tn Heb “and he said, ‘Look.’” The order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons. Both clauses of the dream report begin with הִנֵּה (hinneh, “look”), which lends vividness to the report.

[37:17]  ¹⁷ tn Heb “they traveled from this place.”

[42:6]  ¹⁸ tn The disjunctive clause either introduces a new episode in the unfolding drama or provides the reader with supplemental information necessary to understanding the story.

[42:6]  ¹⁹ sn Joseph’s brothers came and bowed down before him. Here is the beginning of the fulfillment of Joseph’s dreams (see Gen 37). But it is not the complete fulfillment, since all his brothers and his parents must come. The point of the dream, of course, was not simply to get the family to bow to Joseph, but that Joseph would be placed in a position of rule and authority to save the family and the world (41:57).

[42:6]  ²⁰ tn The word “faces” is an adverbial accusative, so the preposition has been supplied in the translation.