Genesis 37:8
"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.
His brothers asked him
The phrase "His brothers" refers to the sons of Jacob, who are the patriarchs of the twelve tribes of Israel. In the Hebrew context, the word for brothers, "אַחִים" (achim), signifies not only familial ties but also a shared heritage and destiny. This familial bond is crucial in understanding the depth of the betrayal and animosity that will unfold. The brothers' question is not merely inquisitive but laden with incredulity and disdain, reflecting a deep-seated rivalry and jealousy that is common in sibling relationships, especially in the context of ancient Near Eastern family dynamics.

Do you intend to reign over us?
The word "reign" in Hebrew is "מָלַךְ" (malak), which implies a kingly rule or dominion. This question is rhetorical and sarcastic, highlighting the brothers' disbelief and scorn at the idea of Joseph, the younger brother, assuming a position of authority over them. In the cultural and historical context, the idea of a younger sibling ruling over older ones was countercultural and offensive, as primogeniture (the right of the firstborn) was a deeply entrenched societal norm.

Will you actually rule us?
The Hebrew word for "rule" is "מָשַׁל" (mashal), which conveys the notion of governance or having dominion. This repetition of the concept of ruling underscores the brothers' contempt and the perceived absurdity of Joseph's dreams. It also foreshadows the eventual fulfillment of Joseph's dreams, where he does indeed come to a position of power in Egypt, thus ruling over his brothers in a manner they could not have anticipated.

So they hated him even more
The Hebrew word for "hated" is "שָׂנֵא" (sane), which indicates a deep-seated animosity and enmity. This hatred is not a sudden development but an escalation of existing tensions, exacerbated by Joseph's dreams and his perceived arrogance. The phrase "even more" suggests a growing intensity in their emotions, which is a critical element in the narrative that leads to their eventual betrayal of Joseph.

because of his dreams and his statements
The "dreams" refer to the prophetic visions Joseph received, which are central to the narrative of his life and God's plan for the Israelites. In the ancient world, dreams were often seen as divine communications, and Joseph's dreams were no exception. The "statements" or "words" (Hebrew: "דְּבָרָיו", devarav) indicate Joseph's recounting of these dreams, which, while truthful, were perceived as boastful and provocative by his brothers. This highlights the theme of divine providence and human agency, as Joseph's dreams set in motion a series of events that fulfill God's purposes, despite human opposition.

Persons / Places / Events
1. Joseph
The central figure in this passage, Joseph is the son of Jacob and Rachel. He is favored by his father, which causes tension with his brothers. Joseph's dreams, which suggest his future prominence, are a source of conflict.

2. Joseph's Brothers
They are the sons of Jacob and are envious of Joseph due to their father's favoritism and Joseph's dreams. Their animosity grows as Joseph shares his dreams, which imply they will bow to him.

3. Jacob (Israel)
The father of Joseph and his brothers. His favoritism towards Joseph, symbolized by the coat of many colors, exacerbates the brothers' jealousy.

4. Dreams
Joseph's dreams are prophetic and suggest his future leadership and the subservience of his family. These dreams are a catalyst for the brothers' hatred.

5. Canaan
The land where Jacob and his family reside. It is the backdrop for the unfolding family drama and the initial setting for Joseph's account.
Teaching Points
The Danger of Envy
Envy can lead to destructive behavior and broken relationships. Joseph's brothers allowed jealousy to fester, leading to hatred and betrayal.

God's Sovereignty in Dreams
Joseph's dreams were not mere fantasies but divine revelations. God can communicate His plans through dreams, and His purposes will prevail despite human opposition.

Family Dynamics and Favoritism
Favoritism can create division and resentment within families. Jacob's preferential treatment of Joseph sowed discord among his sons.

Responding to Hatred with Grace
Joseph's account ultimately demonstrates the power of forgiveness and grace. Despite his brothers' actions, Joseph chose to forgive and reconcile.

Trusting God's Plan
Even when circumstances seem unfavorable, like Joseph's initial plight, believers can trust that God is working for their good and His glory.
Bible Study Questions
1. How does Joseph's experience with his brothers' envy and hatred reflect challenges we might face in our own family or community relationships?

2. In what ways can we guard against favoritism in our own families or communities, and what biblical principles can guide us?

3. How can Joseph's response to his brothers' hatred inform our approach to dealing with those who oppose or mistreat us?

4. Reflect on a time when a difficult situation in your life was used by God for a greater purpose. How does Romans 8:28 encourage you in current challenges?

5. How can we discern when God is speaking to us through dreams or other means, and what steps should we take to ensure we are aligned with His will?
Connections to Other Scriptures
Genesis 37:5-11
Provides context for Joseph's dreams and the growing tension between him and his brothers.

Genesis 50:18-21
Shows the fulfillment of Joseph's dreams and his brothers' eventual submission, highlighting God's providence and Joseph's forgiveness.

Matthew 5:44
Jesus' teaching on loving enemies can be contrasted with the brothers' hatred, offering a New Testament perspective on dealing with animosity.

Romans 8:28
Illustrates how God can use difficult circumstances for good, as seen in Joseph's life.
Ambition's Brilliant DreamsJ. D. Davies, M. A.Genesis 37:5-11
How to Judge of a DreamGenesis 37:5-11
Joseph has Clear Intimations of His Future GreatnessE. DaltonGenesis 37:5-11
LessonsG. Hughes, B. D.Genesis 37:5-11
The Dreams of JosephHomilistGenesis 37:5-11
The Favourite SonW. S. Smith, B. D.Genesis 37:5-11
The Sanguine Temperament of YouthT. Gibson.Genesis 37:5-11
The Representative ManR.A. Redford Genesis 37
People
Bilhah, Ishmaelites, Jacob, Joseph, Medanites, Midianites, Pharaoh, Potiphar, Reuben, Zilpah
Places
Canaan, Chezib, Dothan, Egypt, Gilead, Shechem, Valley of Hebron
Topics
Actually, Add, Authority, Brethren, Brothers, Certainly, Dominion, Dream, Dreams, Greater, Hate, Hated, Indeed, Intend, Really, Reign, Rule, Wilt, Yet
Dictionary of Bible Themes
Genesis 37:8

     8765   grudge
     8796   persecution, forms of
     8828   spite

Genesis 37:1-11

     8730   enemies, of believers

Genesis 37:1-35

     5738   sons

Genesis 37:5-8

     4428   corn

Genesis 37:5-9

     5935   riddles

Library
Joseph, the Prime Minister
'And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is? And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art: Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou. And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon
Alexander Maclaren—Expositions of Holy Scripture

The Trials and visions of Devout Youth
'And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan. These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father's wives: and Joseph brought unto his father their evil report. Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours. And when his brethren saw that
Alexander Maclaren—Expositions of Holy Scripture

Man's Passions and God's Purpose
'And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, his coat of many colours that was on him; And they took him, and cast him into a pit: and the pit was empty, there was no water in it. And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry it down to Egypt. And Judah said unto his brethren, What profit is
Alexander Maclaren—Expositions of Holy Scripture

Talmage -- a Bloody Monster
Thomas De Witt Talmage was born at Bound Brook, N.J., in 1832. For many years he preached to large and enthusiastic congregations at the Brooklyn Tabernacle. At one time six hundred newspapers regularly printed his sermons. He was a man of great vitality, optimistic by nature, and particularly popular with young people. His voice was rather high and unmusical, but his distinct enunciation and earnestness of manner gave a peculiar attraction to his pulpit oratory. His rhetoric has been criticized
Grenville Kleiser—The world's great sermons, Volume 8

The Crucifixion.
"He was oppressed, and He was afflicted, yet He opened not His mouth; He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth."--Isaiah liii. 7. St. Peter makes it almost a description of a Christian, that he loves Him whom he has not seen; speaking of Christ, he says, "whom having not seen, ye love; in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory." Again he speaks of "tasting that the
John Henry Newman—Parochial and Plain Sermons, Vol. VII

The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in
Thomas Watson—The Ten Commandments

Appendix 2 Extracts from the Babylon Talmud
Massecheth Berachoth, or Tractate on Benedictions [76] Mishnah--From what time is the "Shema" said in the evening? From the hour that the priests entered to eat of their therumah [77] until the end of the first night watch. [78] These are the words of Rabbi Eliezer. But the sages say: Till midnight. Rabban Gamaliel says: Until the column of the morning (the dawn) rises. It happened, that his sons came back from a banquet. They said to him: "We have not said the Shema.'" He said to them, "If the column
Alfred Edersheim—Sketches of Jewish Social Life

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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