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Complete Jewish Bible
Genesis 37:8
Bible Study Resources
Concordances:
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- CondensedParallel Translations
His brothers said to him, "Will you indeed reign over us? Or will you indeed have dominion over us?" They hated him all the more for his dreams and for his words.
And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words.
Then his brothers said to him, "Will you really rule over us?" And they hated him even more on account of his dream and because of his words.
His brothers said, "Do you really think you will be king over us? Do you truly think you will rule over us?" His brothers hated him even more because of his dreams and what he had said.
Then his brothers asked him, "Do you really think you will rule over us or have dominion over us?" They hated him even more because of his dream and because of what he said.
His brothers said to him, "Are you actually going to reign over us? Are you really going to rule and govern us as your subjects?" So they hated him even more for [telling them about] his dreams and for his [arrogant] words.
Then his brothers said to him, "Are you actually going to reign over us? Or are you really going to rule over us?" So they hated him even more for his dreams and for his words.
Then his brethren saide to him, What, shalt thou reigne ouer vs, and rule vs? or shalt thou haue altogether dominion ouer vs? And they hated him so much the more, for his dreames, and for his wordes.
Then his brothers said to him, "Are you really going to reign over us? Or are you really going to rule over us?" So they hated him even more for his dreams and for his words.
His brothers asked, "Do you really think you are going to be king and rule over us?" Now they hated Joseph more than ever because of what he had said about his dream.
And his brethren said to him, Wilt thou indeed be a king over us? wilt thou indeed rule over us? And they hated him yet the more for his dreams and for his words.
His brothers said, "Do you think this means that you will be a king and rule over us?" His brothers hated Joseph more now because of the dreams he had about them.
His brothers said to him, "Are you indeed to reign over us? Or are you indeed to rule over us?" So they hated him even more for his dreams and for his words.
And his brothers said to him, Are you indeed going to reign over us? Or are you going to have dominion over us? And they hated him yet the more for his dreams, and for his words.
"Do you think you are going to be a king and rule over us?" his brothers asked. So they hated him even more because of his dreams and because of what he said about them.
“Are you really going to reign over us?” his brothers asked him. “Are you really going to rule us?” So they hated him even more because of his dream and what he had said.
And his brothers said to him, Shall you indeed reign over us, or shall you really rule over us? And they hated him still more because of his dreams, and because of his words.
Then sayde his brethre vnto him: Shalt thou be or kinge, and haue domynio ouer vs? And they hated him yet ye more, because of his dreame, & his wordes.
And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words.
And his brothers said to him, Are you to be our king? will you have authority over us? And because of his dream and his words, their hate for him became greater than ever.
To whom his brethren sayde: Shalt thou be a kyng in deede on vs? or shalt thou in deede haue dominion ouer vs? And they hated hym yet the more, because of his dreames and of his wordes.
And his brethren said to him: 'Shalt thou indeed reign over us? or shalt thou indeed have dominion over us?' And they hated him yet the more for his dreams, and for his words.
And his brethren saide to him, Shalt thou indeed reigne ouer vs? or shalt thou indeed haue dominion ouer vs? and they hated him yet the more, for his dreames, and for his words.
And his brethren said to him, Shalt thou indeed reign over us, or shalt thou indeed be lord over us? And they hated him still more for his dreams and for his words.
And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words.
"Do you intend to reign over us?" his brothers asked. "Will you actually rule us?" So they hated him even more because of his dream and his statements.
Hise britheren answerden, Whether thou shalt be oure kyng, ethir we shulen be maad suget to thi lordschip? Therfor this cause of sweuenys and wordis mynystride the nurschyng of enuye, and of hatrede.
And his brethren say to him, `Dost thou certainly reign over us? dost thou certainly rule over us?' and they add still more to hate him, for his dreams, and for his words.
And his brothers said to him, Shall you indeed reign over us? Or shall you indeed have dominion over us? And they hated him yet the more for his dreams, and for his words.
And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? and they hated him yet the more for his dreams and for his words.
His brothers said to him, "Will you indeed reign over us? Or will you indeed have dominion over us?" They hated him all the more for his dreams and for his words.
And his brothers said to him, "Shall you indeed reign over us? Or shall you indeed have dominion over us?" So they hated him even more for his dreams and for his words.
His brothers responded, "So you think you will be our king, do you? Do you actually think you will reign over us?" And they hated him all the more because of his dreams and the way he talked about them.
Then his brothers said to him, "Are you going to be our king? Are you going to rule over us?" So they hated him even more for his dreams and for what he said.
His brothers said to him, "Are you indeed to reign over us? Are you indeed to have dominion over us?" So they hated him even more because of his dreams and his words.
And his brethren said to him, Shalt thou, reign, over us, shalt thou, have dominion over us? So they went on yet more to hate him, because of his dreams and because of his words.
His brethren answered: Shalt thou be our king? or shall we be subject to thy dominion? Therefore this matter of his dreams and words ministered nourishment to their envy and hatred.
His brothers said to him, "Are you indeed to reign over us? Or are you indeed to have dominion over us?" So they hated him yet more for his dreams and for his words.
His brothers said, "So! You're going to rule us? You're going to boss us around?" And they hated him more than ever because of his dreams and the way he talked.
Then his brothers said to him, "Are you actually going to reign over us? Or are you really going to rule over us?" So they hated him even more for his dreams and for his words.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
reign over us: Genesis 37:4, Exodus 2:14, 1 Samuel 10:27, 1 Samuel 17:28, Psalms 2:3-6, Psalms 118:22, Luke 19:14, Luke 20:17, Acts 4:27, Acts 4:28, Acts 7:35, Hebrews 10:29
Reciprocal: Genesis 27:41 - hated Genesis 37:5 - and they Genesis 42:10 - General 1 Samuel 18:28 - General 1 Kings 22:8 - but I hate him Amos 7:10 - not Matthew 5:22 - That Romans 3:7 - if the truth
Cross-References
Now Isra'el loved Yosef the most of all his children, because he was the son of his old age; and he made him a long-sleeved robe.
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.
He said to them, "Listen while I tell you about this dream of mine.
Come, let's sell him to the Yishma‘elim, instead of putting him to death with our own hands. After all, he is our brother, our own flesh." His brothers paid attention to him.
So when the Midyanim, merchants, passed by, they drew and lifted Yosef up out of the cistern and sold him for half a pound of silver shekels to the Yishma‘elim, who took Yosef on to Egypt.
The blessings of your father are more powerful than the blessings of my parents, extending to the farthest of the everlasting hills; they will be on the head of Yosef, on the brow of the prince among his brothers.
He retorted, "Who appointed you ruler and judge over us? Do you intend to kill me the way you killed the Egyptian?" Moshe became frightened. "Clearly," he thought, "the matter has become known."
True, there were some scoundrels who said, "How can this man save us?" They showed him no respect and brought him no gift, but he held his peace.
Eli'av his oldest brother heard when David spoke to the men, and it made Eli'av angry at him. He asked, "Why did you come down here? With whom did you leave those few sheep in the desert? I know how conceited you are and how wicked your heart is! You just came down to watch the fighting."
The very rock that the builders rejected has become the cornerstone!
Gill's Notes on the Bible
And his brethren said unto him,.... After he had told his dream, being highly offended with him, understanding the dream, and the meaning of it, better than he did:
shalt thou indeed reign over us? or shall thou indeed have dominion over us? denying that he ever should, and reproving him for his vanity, in concluding from hence that he would have the dominion over them. So the Targums of Onkelos and Jonathan, dost thou think, suppose, or imagine that thou shall rule over us? it looks as if by telling us this dream that such a whim and fancy has got into thine head:
and they hated him yet the more for his dreams and for his words; for it seems by this that he had dreamt, and told them more dreams besides this, and they hated him both for them, and for his telling them to them; though Jarchi thinks the phrase, "for his words", refers to the ill report he gave of them to his father, Genesis 37:2.
Barnes' Notes on the Bible
- Joseph Was Sold into Egypt
17. ×ת×× dotayıÌn Dothain, âtwo wells?â (Gesenius)
25. × ××ת neko't âtragacanthâ or goatâs-thorn gum, yielded by the âastragalus gummiferâ, a native of Mount Lebanon. ×¦×¨× tseÌrıÌy âopobalsamum,â the resin of the balsam tree, growing in Gilead, and having healing qualities. ×× lotÌ£, ληÍδον leÌdon, âledum, ladanum,â in the Septuagint ÏÏακÏÎ·Ì stakteÌ. The former is a gum produced from the cistus rose. The latter is a gum resembling liquid myrrh.
36. פ×××פר poÌṭıÌyphar Potiphar, âbelonging to the sun.â
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 Jacobâs 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. âIn the land of his fatherâs sojournings.â This contrasts Jacob with Esau, who removed to Mount Seir. This notice precedes the phrase, âThese are the generations.â The corresponding sentence in the case of Isaac is placed at the end of the preceding section of the narrative Genesis 25:11. âThe son of seventeen years;â in his seventeenth year Genesis 37:32. âThe sons of Bilhah.â 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. âAn evil report of them.â 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 Jacobâs 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. âLoved Joseph.â He was the son of his best-loved wife, and of his old age; as Benjamin had not yet come into much notice. âA Coat of many colors.â 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 ÏιÏÏÌν ÏοικιÌÎ»Î¿Ï chitoÌn poikilos, a motley coat. âCould not bid peace to him.â 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
Josephâs 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. âFor his dreams and for his words.â 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 (ש×××× shaÌlom âpeace,â 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. âThis master of dreams;â an eastern phrase for a dreamer. âLet us slay him.â 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. âTo eat bread.â This shows the cold and heartless cruelty of their deed. âA caravanâ - a company of travelling merchants. âIshmaelites.â Ishmael left his fatherâs 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. âCame from Gilead;â 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. âSpicery.â This gum is called tragacanth, or goats-thorn gum, because it was supposed to be obtained from this plant. âBalm,â or balsam; an aromatic substance obtained from a plant of the genus Amyris, a native of Gilead. âMyrrhâ is the name of a gum exuding from the balsamodendron myrrha, growing in Arabia Felix. âLot,â 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. âTwenty silver pieces;â 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. âTorn, torn in pieces is Joseph.â The sight of the bloody coat convinces Jacob at once that Joseph has been devoured by a wild beast. âAll his daughters.â Only one daughter of Jacob is mentioned by name. These are probably his daughters-in-law. âTo the grave.â Sheol is the place to which the soul departs at death. It is so called from its ever craving, or being empty. âMinister.â This word originally means eunuch, and then, generally, any officer about the court or person of the sovereign. âCaptain of the guards.â 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.
