Genesis 37:8
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.
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EXPOSITORY (ENGLISH BIBLE)
Genesis 37:8. Shalt thou indeed reign over us? — See here, 1st, How truly they interpreted his dream! The event exactly answered this interpretation, Genesis 42:6, &c. 2d, How scornfully they resented it, Shalt thou, that art but one, reign over us, that are many? Thou that art the youngest, over us that are elder? The reign of Jesus Christ, our Joseph, is despised and opposed by an unbelieving world, who cannot endure to think that this man should reign over them. The dominion also of the upright in the morning of the resurrection is thought of with the utmost disdain. They hated him yet the more for his words — For this relation of his dream, which they imputed to his arrogancy.

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].

For his relation of his dreams, which they imputed to his arrogancy.

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.

And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they {d} hated him yet the more for his dreams, and for his words.

(d) The more God shows himself favourable to his own, the more the malice of the wicked rages against them.

EXEGETICAL (ORIGINAL LANGUAGES)
8. reign over us] Perhaps with a reference to the future kingdom of Ephraim, or to the leadership of “the house of Joseph” (Jdg 1:22).

Verse 8. - And his brethren (who had no difficulty in interpreting the symbol's significance) said to him (with mingled indignation and contempt), Shalt thou indeed reign over us? - literally, reigning, wilt thou reign? i.e. wilt thou actually reign over us? the emphasis resting on the action of the verb (vide Ewald, 'Hebrews Synt.,' § 312a) - or shalt thou indeed have dominion over us? The form of expression is the same as that of the preceding clause. And they hated him yet the more (literally and they added again to hate him) for (i.e. on account of) his dreams, and for (or, on account of) his words. Genesis 37:8This hatred was increased when Joseph told them of two dreams that he had had: viz., that as they were binding sheaves in the field, his sheaf "stood and remained standing," but their sheaves placed themselves round it and bowed down to it; and that the sun (his father), and the moon (his mother, "not Leah, but Rachel, who was neither forgotten nor lost"), and eleven stars (his eleven brethren) bowed down before him. These dreams pointed in an unmistakeable way to the supremacy of Joseph; the first to supremacy over his brethren, the second over the whole house of Israel. The repetition seemed to establish the thing as certain (cf. Genesis 41:32); so that not only did his brethren hate him still more "on account of his dreams and words" (Genesis 37:8), i.e., the substance of the dreams and the open interpretation of them, and become jealous and envious, but his father gave him a sharp reproof for the second, though he preserved the matter, i.e., retained it in his memory (שׁמר lxx διετήρησε, cf. συνετήρει, Luke 2:19). The brothers with their ill-will could not see anything in the creams but the suggestions of his own ambition and pride of heart; and even the father, notwithstanding his partiality, was grieved by the second dream. The dreams are not represented as divine revelations; yet they are not to be regarded as pure flights of fancy from an ambitious heart, but as the presentiments of deep inward feelings, which were not produced without some divine influence being exerted upon Joseph's mind, and therefore were of prophetic significance, though they were not inspired directly by God, inasmuch as the purposes of God were still to remain hidden from the eyes of men for the saving good of all concerned.
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