Genesis 37:6
And he said to them, Hear, I pray you, this dream which I have dreamed:
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EXPOSITORY (ENGLISH BIBLE)
37:5-11 God gave Joseph betimes the prospect of his advancement, to support and comfort him under his long and grievous troubles. Observe, Joseph dreamed of his preferment, but he did not dream of his imprisonment. Thus many young people, when setting out in the world, think of nothing but prosperity and pleasure, and never dream of trouble. His brethren rightly interpreted the dream, though they abhorred the interpretation of it. While they committed crimes in order to defeat it, they were themselves the instruments of accomplishing it. Thus the Jews understood what Christ said of his kingdom. Determined that he should not reign over them, they consulted to put him to death; and by his crucifixion, made way for the exaltation they designed to prevent.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.Ge 37:5-36. The Dreams of Joseph.

5. Joseph dreamed a dream—Dreams in ancient times were much attended to, and hence the dream of Joseph, though but a mere boy, engaged the serious consideration of his family. But this dream was evidently symbolical. The meaning was easily discerned, and, from its being repeated under different emblems, the fulfilment was considered certain (compare Ge 41:32), whence it was that "his brethren envied him, but his father observed the saying" [Ge 37:11].

No text from Poole on this verse. And he said unto them, hear, I pray you, this dream which I have dreamed. Hear now, so the Targums of Onkelos and Jonathan, immediately, directly, lest he should forget it, having perhaps dreamt it the night before; though our version expresses more modesty and submission. The dream follows: And he said unto them, Hear, I pray you, this dream which I have dreamed:
EXEGETICAL (ORIGINAL LANGUAGES)
Verse 6. - And he said unto them, Hear, I pray you, this dream which I have dreamed. Though Joseph did not certainly know that his dream was supernatural, he may have thought that it was, the more so as dreams were in those times commonly regarded as mediums of Divine communication; and in this case it was clearly his duty to impart it to the household, and all the more that the subject of it seemed to be for them a matter of peculiar importance. In the absence of information to the contrary, we are warranted in believing that there was nothing either sinful or offensive in Joseph s spirit or manner in making known his dreams. That which appears to have excited the hostility of his brethren was not the mode of their communication, but the character of their contents. (Parallel, 1 Chronicles 1:51-54). Seats of the Tribe-Princes of Esau According to Their Families. - That the names which follow are not a second list of Edomitish tribe-princes (viz., of those who continued the ancient constitution, with its hereditary aristocracy, after Hadar's death), but merely relate to the capital cities of the old phylarchs, is evident from the expression in the heading, "After their places, by their names," as compared with Genesis 36:43, "According to their habitations in the land of their possession." This being the substance and intention of the list, there is nothing surprising in the fact, that out of the eleven names only two correspond to those given in Genesis 36:15-19. This proves nothing more than that only two of the capitals received their names from the princes who captured or founded them, viz., Timnah and Kenaz. Neither of these has been discovered yet. The name Aholibamah is derived from the Horite princess (Genesis 36:25); its site is unknown. Elah is the port Aila (vid., Genesis 14:6). Pinon is the same as Phunon, an encampment of the Israelites (Numbers 33:42-43), celebrated for its mines, in which many Christians were condemned to labour under Diocletian, between Petra and Zoar, to the northeast of Wady Musa. Teman is the capital of the land of the Temanites (Genesis 36:34). Mibzar is supposed by Knobel to be Petra; but this is called Selah elsewhere (2 Kings 14:7). Magdiel and Iram cannot be identified. The concluding sentence, "This is Esau, the father (founder) of Edom" (i.e., from his sprang the great nation of the Edomites, with its princes and kings, upon the mountains of Seir), not only terminates this section, but prepared the way for the history of Jacob, which commences with the following chapter.
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