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Complete Jewish Bible
Genesis 37:5
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Yosef dreamed a dream, and he told it to his brothers, and they hated him all the more.
And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more.
And Joseph dreamed a dream, and he told it to his brothers. And they hated him even more.
One time Joseph had a dream, and when he told his brothers about it, they hated him even more.
Joseph had a dream, and when he told his brothers about it, they hated him even more.
Now Joseph dreamed a dream, and he told it to his brothers, and they hated him even more.
Then Joseph had a dream, and when he told it to his brothers, they hated him even more.
And Ioseph dreamed a dreame, and told his brethren, who hated him so much the more.
Then Joseph had a dream, and he told it to his brothers; so they hated him even more.
One day, Joseph told his brothers what he had dreamed, and they hated him even more.
And Joseph dreamed a dream, and told [it] to his brethren, and they hated him yet the more.
One time Joseph had a special dream. Later, he told his brothers about this dream, and after that his brothers hated him even more.
Now Joseph had a dream, and when he told it to his brothers they hated him even more.
And Joseph dreamed a dream, and he told it to his brothers; and they hated him yet the more.
One time Joseph had a dream, and when he told his brothers about it, they hated him even more.
Then Joseph had a dream. When he told it to his brothers, they hated him even more.
And Joseph dreamed a dream, and told it to his brothers. And they increased to hate him still more.
Ioseph also had once a dreame, and tolde his brethre therof. The hated they him ye more,
And Joseph dreamed a dream, and he told it to his brethren: and they hated him yet the more.
Now Joseph had a dream, and he gave his brothers an account of it, which made their hate greater than ever.
Moreouer, when Ioseph had dreamed a dreame, he tolde it his brethren, which hated hym yet the more.
And Joseph dreamed a dream, and he told it to his brethren; and they hated him yet the more.
And Ioseph dreamed a dreame, and he told it his brethren, and they hated him yet the more.
And Joseph dreamed a dream, and reported it to his brethren.
And Joseph dreamed a dream, and he told it to his brethren: and they hated him yet the more.
Then Joseph had a dream, and when he told it to his brothers, they hated him all the more.
And it bifelde that he telde to hise britheren a sweuene seyn, which cause was `the seed of more hatrede.
And Joseph dreameth a dream, and declareth to his brethren, and they add still more to hate him.
And Joseph dreamed a dream, and he told it to his brothers: and they hated him all the more.
And Joseph dreamed a dream, and he told [it] to his brethren: and they hated him yet the more.
Joseph dreamed a dream, and he told it to his brothers, and they hated him all the more.
Now Joseph had a dream, and he told it to his brothers; and they hated him even more.
One night Joseph had a dream, and when he told his brothers about it, they hated him more than ever.
Then Joseph had a dream. When he told it to his brothers, they hated him even more.
Once Joseph had a dream, and when he told it to his brothers, they hated him even more.
And Joseph dreamed a dream, and told it to his brethren, and they went on yet more to hate him.
Now it fell out also that he told his brethren a dream, that he had dreamed: which occasioned them to hate him the more.
Now Joseph had a dream, and when he told it to his brothers they only hated him the more.
Joseph had a dream. When he told it to his brothers, they hated him even more. He said, "Listen to this dream I had. We were all out in the field gathering bundles of wheat. All of a sudden my bundle stood straight up and your bundles circled around it and bowed down to mine."
Then Joseph had a dream, and when he told it to his brothers, they hated him even more.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
dreamed: Genesis 37:9, Genesis 28:12, Genesis 40:5, Genesis 41:1, Genesis 42:9, Numbers 12:6, Judges 7:13, Judges 7:14, 1 Kings 3:5, Psalms 25:14, Daniel 2:1, Daniel 4:5, Joel 2:28, Amos 3:7
and they: Genesis 37:4, Genesis 37:8, Genesis 49:23, John 17:14
Reciprocal: Genesis 20:3 - a dream Genesis 37:19 - dreamer Genesis 40:9 - a vine Genesis 41:7 - a dream 2 Kings 4:20 - and then died Jeremiah 23:25 - dreamed Daniel 2:22 - revealeth John 7:3 - Depart
Cross-References
He dreamt that there before him was a ladder resting on the ground with its top reaching to heaven, and the angels of Adonai were going up and down on it.
When his brothers saw that their father loved him more than all his brothers, they began to hate him and reached the point where they couldn't even talk with him in a civil manner.
His brothers retorted, "Yes, you will certainly be our king. You'll do a great job of bossing us around!" And they hated him still more for his dreams and for what he said.
Isra'el asked Yosef, "Aren't your brothers pasturing the sheep in Sh'khem? Come, I will send you to them." He answered, "Here I am."
He said to him, "Go now, see whether things are going well with your brothers and with the sheep, and bring word back to me." So he sent him away from the Hevron Valley, and he went to Sh'khem,
One night the two of them, the king of Egypt's cupbearer and his baker, there in prison, both had dreams, each dream with its own meaning.
At the end of two years, Pharaoh had a dream: he was standing beside the Nile River;
Remembering the dreams he had had about them, Yosef said to them, "You are spies! You've come to spot our country's weaknesses!"
The archers attacked him fiercely, shooting at him and pressing him hard;
He said, "Listen to what I say: when there is a prophet among you, I, Adonai , make myself known to him in a vision, I speak with him in a dream.
Gill's Notes on the Bible
And Joseph dreamed a dream, and he told [it] his brethren,.... As a dream, in the simplicity of his heart; not understanding it, or imagining there was any meaning in it; he told it not with any design to affront them, but as an amusement, and for their diversion, there being something in it odd and ridiculous, as he himself might think:
and they hated him yet the more; not only because he had carried an ill report of them to his father, and because he loved him more than they, but still more because of this dream; the meaning of which they at once understood, though he did not, which yet they supposed he did, and that he told them it in a boasting manner, and to irritate them.
Barnes' Notes on the Bible
- Joseph Was Sold into Egypt
17. דתין dotayı̂n Dothain, “two wells?” (Gesenius)
25. נכאת neko't “tragacanth” or goat’s-thorn gum, yielded by the “astragalus gummifer”, a native of Mount Lebanon. צרי tsērı̂y “opobalsamum,” the resin of the balsam tree, growing in Gilead, and having healing qualities. לט loṭ, λῆδον lēdon, “ledum, ladanum,” in the Septuagint στακτή staktē. The former is a gum produced from the cistus rose. The latter is a gum resembling liquid myrrh.
36. פוטיפר pôṭı̂yphar Potiphar, “belonging to the sun.”
The sketch of the race of Edom, given in the preceding piece, we have seen, reaches down to the time of Moses. Accordingly, the history of Jacob’s seed, which is brought before us in the present document, reverts to a point of time not only before the close of that piece, but before the final record of what precedes it. The thread of the narrative is here taken up from the return of Jacob to Hebron, which was seventeen years before the death of Isaac.
Genesis 37:1-5
Joseph is the favorite of his father, but not of his brethren. “In the land of his father’s sojournings.” This contrasts Jacob with Esau, who removed to Mount Seir. This notice precedes the phrase, “These are the generations.” The corresponding sentence in the case of Isaac is placed at the end of the preceding section of the narrative Genesis 25:11. “The son of seventeen years;” in his seventeenth year Genesis 37:32. “The sons of Bilhah.” The sons of the handmaids were nearer his own age, and perhaps more tolerant of the favorite than the sons of Leah the free wife. Benjamin at this time was about four years of age. “An evil report of them.” The unsophisticated child of home is prompt in the disapproval of evil, and frank in the avowal of his feelings. What the evil was we are not informed; but Jacob’s full-grown sons were now far from the paternal eye, and prone, as it seems, to give way to temptation. Many scandals come out to view in the chosen family. “Loved Joseph.” He was the son of his best-loved wife, and of his old age; as Benjamin had not yet come into much notice. “A Coat of many colors.” This was a coat reaching to the hands and feet, worn by persons not much occupied with manual labor, according to the general opinion. It was, we conceive, variegated either by the loom or the needle, and is therefore, well rendered χιτὼν ποικίλος chitōn poikilos, a motley coat. “Could not bid peace to him.” The partiality of his father, exhibited in so weak a manner, provokes the anger of his brothers, who cannot bid him good-day, or greet him in the ordinary terms of good-will.
Genesis 37:5-11
Joseph’s dreams excite the jealousy of his brothers. His frankness in reciting his dream to his brothers marks a spirit devoid of guile, and only dimly conscious of the import of his nightly visions. The first dream represents by a figure the humble submission of all his brothers to him, as they rightly interpret it. “For his dreams and for his words.” The meaning of this dream was offensive enough, and his telling of it rendered it even more disagreeable. A second dream is given to express the certainty of the event Genesis 41:32. The former serves to interpret the latter. There the sheaves are connected with the brothers who bound them, and thereby indicate the parties. The eleven stars are not so connected with them. But here Joseph is introduced directly without a figure, and the number eleven, taken along with the eleven sheaves of the former dream, makes the application to the brothers plain. The sun and moon clearly point out the father and mother. The mother is to be taken, we conceive, in the abstract, without nicely inquiring whether it means the departed Rachel, or the probably still living Leah. Not even the latter seems to have lived to see the fulfillment of this prophetic dream Genesis 49:31. The second dream only aggravated the hatred of his brothers; but his father, while rebuking him for his speeches, yet marked the saying. The rebuke seems to imply that the dream, or the telling of it, appears to his father to indicate the lurking of a self-sufficient or ambitious spirit within the breast of the youthful Joseph. The twofold intimation, however, came from a higher source.
Genesis 37:12-17
Joseph is sent to Dothan. Shekem belonged to Jacob; part of it by purchase, and the rest by conquest. Joseph is sent to inquire of their welfare (שׁלום shālom “peace,” Genesis 37:4). With obedient promptness the youth goes to Shekem, where he learns that they had removed to Dothan, a town about twelve miles due north of Shekem.
Genesis 37:18-24
His brothers cast him into a pit. “This master of dreams;” an eastern phrase for a dreamer. “Let us slay him.” They had a foreboding that his dreams might prove true, and that he would become their arbitrary master. This thought at all events would abate somewhat of the barbarity of their designs. It is implied in the closing sentence of their proposal. Reuben dissuades them from the act of murder, and advises merely to cast him into the pit, to which they consent. He had a more tender heart, and perhaps a more tender conscience than the rest, and intended to send Joseph back safe to his father. He doubtless took care to choose a pit that was without water.
Genesis 37:25-30
Reuben rips his clothes when he finds Joseph gone. “To eat bread.” This shows the cold and heartless cruelty of their deed. “A caravan” - a company of travelling merchants. “Ishmaelites.” Ishmael left his father’s house when about fourteen or fifteen years of age. His mother took him a wife probably when he was eighteen, or twenty at the furthest. He had arrived at the latter age about one hundred and sixty-two years before the date of the present occurrence. He had twelve sons Genesis 25:13-15, and if we allow only four other generations and a fivefold increase, there will be about fifteen thousand in the fifth generation. “Came from Gilead;” celebrated for its balm Jeremiah 8:22; Jeremiah 46:11. The caravan road from Damascus to Egypt touches upon the land of Gilead, goes through Beth-shean, and passes by Dothan. “Spicery.” This gum is called tragacanth, or goats-thorn gum, because it was supposed to be obtained from this plant. “Balm,” or balsam; an aromatic substance obtained from a plant of the genus Amyris, a native of Gilead. “Myrrh” is the name of a gum exuding from the balsamodendron myrrha, growing in Arabia Felix. “Lot,” however, is supposed to be the resinous juice of the cistus or rock rose, a plant growing in Crete and Syria. Judah, relenting, and revolting perhaps from the crime of fratricide, proposes to sell Joseph to the merchants.
Midianites and Medanites Genesis 37:36 are mere variations apparently of the same name. They seem to have been the actual purchasers, though the caravan takes its name from the Ishmaelites, who formed by far the larger portion of it. Midian and Medan were both sons of Abraham, and during one hundred and twenty-five years must have increased to a small clan. Thus, Joseph is sold to the descendants of Abraham. “Twenty silver pieces;” probably shekels. This is the rate at which Moses estimates a male from five to twenty years old Leviticus 27:5. A man-servant was valued by him at thirty shekels Exodus 21:32. Reuben finding Joseph gone, rends his clothes, in token of anguish of mind for the loss of his brother and the grief of his father.
Genesis 37:31-36
The brothers contrive to conceal their crime; and Joseph is sold into Egypt. “Torn, torn in pieces is Joseph.” The sight of the bloody coat convinces Jacob at once that Joseph has been devoured by a wild beast. “All his daughters.” Only one daughter of Jacob is mentioned by name. These are probably his daughters-in-law. “To the grave.” Sheol is the place to which the soul departs at death. It is so called from its ever craving, or being empty. “Minister.” This word originally means eunuch, and then, generally, any officer about the court or person of the sovereign. “Captain of the guards.” The guards are the executioners of the sentences passed by the sovereign on culprits, which were often arbitrary, summary, and extremely severe. It is manifest, from this dark chapter, that the power of sin has not been extinguished in the family of Jacob. The name of God does not appear, and his hand is at present only dimly seen among the wicked designs, deeds, and devices of these unnatural brothers. Nevertheless, his counsel of mercy standeth sure, and fixed is his purpose to bring salvation to the whole race of man, by means of his special covenant with Abraham.
