His brothers saw that their father loved him more than all his brothers, and they hated him, and couldn’t speak peaceably to him.
Joseph dreamed a dream, and he told it to his brothers, and they hated him all the more. He said to them, “Please hear this dream which I have dreamed: for behold, we were binding sheaves in the field, and behold, my sheaf arose and also stood upright; and behold, your sheaves came around, and bowed down to my sheaf.”
His brothers asked him, “Will you indeed reign over us? Will you indeed have dominion over us?” They hated him all the more for his dreams and for his words. He dreamed yet another dream, and told it to his brothers, and said, “Behold, I have dreamed yet another dream: and behold, the sun and the moon and eleven stars bowed down to me.” He told it to his father and to his brothers. His father rebuked him, and said to him, “What is this dream that you have dreamed? Will I and your mother and your brothers indeed come to bow ourselves down to you to the earth?” His brothers envied him, but his father kept this saying in mind.
John Calvin 1540 · Public Domain On vv6, 8, 9, 10 6. And Joseph dreamed a dream. Moses having stated…
6. And Joseph dreamed a dream. Moses having stated what were the first seeds of this enmity, now ascends higher, and shows that Joseph had been elected, by the wonderful purpose of God, to great things; that this had been declared to him in a dream; and that, therefore, the hatred of his brethren broke forth into madness. God, however, revealed in dreams what he would do, that afterwards it might be known that nothing had happened fortuitously: but that what had been fixed by a celestial decree, was at length, in its proper time, carried forward through circuitous windings to its completion. It had been predicted to Abraham that his seed should be wanderers from the land of Canaan. In order, then, that Jacob might pass over into Egypt, this method was divinely appointed; namely, that Joseph, being president over Egypt in a time of famine, might bring his father thither with his whole family, and supply them with food. Now, from the facts first related, no one could have conjectured such a result. The sons of Jacob conspire to put the very person to death, without whom they cannot be preserved; yea, he who was ordained to be the minister of salvation to them, is thrown into a well, and with difficulty rescued from the jaws of death. Driven about by various misfortunes, he seems to be an alien from his father’s house. Afterwards, he is cast into prison, as into another sepulcher, where, for a long time, he languishes. Nothing, therefore, was less probable than that the family of Jacob should be preserved by his means, when he was cut off from it, and carried far away, and not even reckoned among the living. Nor did any hope of his liberation remain, especially from the time in which he was neglected by the chief butler; but being condemned to perpetual imprisonment, he was left there to rot. God, however, by such complicated methods, accomplishes what he had purposed. Wherefore, in this history, we have not only a most beautiful example of Divine Providence, but also two other points are added especially worthy of notice: first, that the Lord performs his work by wonderful and unusual modes; and, secondly, that he brings forth the salvation of his Church, not from magnificent splendor, but from death and the grave. Besides, in the person of Joseph, a lively image of Christ is presented, as will more fully appear from the context. But since these subjects will be often repeated, let us follow the thread of Moses’ discourse. God, of his mere grace, conferred peculiar honor on the boy, who was the last but one among twelve, in giving him the priority among his brethren. For, by what merit or virtue shall we say that he attained the lordship over his brethren? Afterwards he seemed, indeed, to acquire this by his own great beneficence: but from the dream we learn, that it was the free gift of God, which in no way depended upon Joseph’s beneficence. Rather, he was ordained to be chief, by the mere good pleasure of God, in order that he might show kindness to his brethren. Now, since the Lord was, at that time, wont to reveal his secrets by two methods — by visions and by dreams — one of these kinds is here noted. For no doubt Joseph had often dreamed in the common manner: but Moses shows that a dream was now divinely sent to him, which might have the force and weight of an oracle. We know that dreams are often produced by our daily thoughts: sometimes they are indications of an unhealthy state of the body: but whenever God intends to make known his counsel by dreams, he engraves on them certain marks, which distinguish them from passing and frivolous imaginations, in order that their credibility and authority may stand firm. Thus Joseph, being certainly persuaded that he had not been deluded by an empty spectra, fearlessly announced his dream as a celestial oracle. Now, although the dominion is promised to him under a rural symbol, it is one which does not seem suitable for instruction to the sons of Jacob; for we know that they were herdsman, not ploughmen. Since they had no harvest which they could gather in, it seems hardly congruous that homage should be paid to his sheaf: But perhaps God designedly chose this similitude, to show that this prophecy was not founded upon the present fortunes of Joseph, and that the material of his dominion would not consist in those things which were at hand, but that it should be a future benefit, the cause of which was to be sought for elsewhere than at home.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv5, 8, 10, 11 God revealed to him by a dream what should…
God revealed to him by a dream what should come to pass.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–11 Gen 37:4 And when his brethren saw that their…
Gen 37:4 And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.
Ver. 4. They hated him.] 1. There is a passion of hatred: this is a kind of averseness, and rising of the heart against a man, when one seeth him; so that he cannot away with him, nor speak to him, nor look courteously or peaceably upon him; but one’s countenance falls whea he sees him, and he oven turns away, and, by his good will, would have nothing to do with him. 2. There is a habit of hatred: when the soul is so soured with this leaven, so settled in this alienation and estrangement, that it grows to wish, and desire, and seek his hurt. And this is one difference between hatred and envy: whom men hate, they will harm; but sometimes men’s gifts are envied, against whom no hurt is intended.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv4, 5, 7, 8, 9, 10, 11 Their hatred was so deep and keen, that they…
Their hatred was so deep and keen, that they could not smother it, as for their own interest they should have done, but discovered it by their churlish words and carriages to him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v5 Here, I. Joseph relates the prophetical dreams he had,…
Here, I. Joseph relates the prophetical dreams he had, Gen 37:6, Gen 37:7, Gen 37:9, Gen 37:10. Though he was now very young (about seventeen years old), yet he was pious and devout, and well-inclined, and this fitted him for God's gracious discoveries of himself to him. Joseph had a great deal of trouble before him, and therefore God gave him betimes this prospect of his advancement, to support and comfort him under the long and grievous troubles with which he was to be exercised. Thus Christ had a joy set before him, and so have Christians. Note, God has ways of preparing his people beforehand for the trials which they cannot foresee, but which he has an eye to in the comforts with which he furnishes them. His dreams were, 1. That his brethren's sheaves all bowed to his, intimating upon what occasion they should be brought to do homage to him, namely, in seeking to him for corn; their empty sheaves should bow to his full one. 2. That the sun, and moon, and eleven stars, did obeisance to him, Gen 37:9. Joseph was more of a prophet than a politician, else he would have kept this to himself, when he could not but know that his brethren did already hate him and that this would but the more exasperate them. But, if he told it in his simplicity, yet God directed it for the mortification of his brethren. Observe, Joseph dreamed of his preferment, but he did not dream of his imprisonment. Thus many young people, when they are setting out in the world, think of nothing but prosperity and pleasure, and never dream of trouble.
II. His brethren take it very ill, and are more and more enraged against him (Gen 37:8): Shalt thou indeed reign over us? See here, 1. How truly they interpreted his dream, that he should reign over them. Those become the expositors of his dream who were enemies to the accomplishment of it, as in Gideon's story (Jdg 7:13, Jdg 7:14); they perceived that he spoke of them, Mat 21:45. The event exactly answered to this interpretation, Gen 42:6, etc. 2. How scornfully they resented it: "Shalt thou, who are but one, reign over us, who are many? Thou, who are the youngest, over us who are older?" Note, The reign and dominion of Jesus Christ, our Joseph, have been, and are, despised and striven against by a carnal and 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.
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III. His father gives him a gentle rebuke for it, yet observes the saying, Gen 37:10, Gen 37:11. Probably he checked him for it, to lessen the offence which his brethren would be apt to take at it; yet he took notice of it more than he seemed to do: he insinuated that it was but an idle dream, because his mother was brought in, who had been dead some time since; whereas the sun, moon, and eleven stars, signify no more than the whole family that should have a dependence upon him, and be glad to be beholden to him. Note, The faith of God's people in God's promises is often sorely shaken by their misunderstanding the promises and then suggesting the improbabilities that attend the performance; but God is doing his own work, and will do it, whether we understand him aright or no. Jacob, like Mary (Luk 2:51), kept these things in his heart, and no doubt remembered them long afterwards, when the event answered to the prediction.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv4–11 And when his brethren saw that their father loved…
And when his brethren saw that their father loved him more than all his brethren,.... Which they perceived by various things in his behaviour to him, by his words, his looks, his gestures, and particularly by the coat he had made him, which distinguished him from the rest:
they hated him, and could not speak peaceably unto him; they not only inwardly hated him, but they could not conceal their hatred, but betrayed it by their speech unto him; they could not speak to him on any occasion, but in a cross, surly, ill natured manner; they could not salute him, or give him the common salutation, Peace be to thee, as Aben Ezra suggests.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv5, 8, 10 Though he was now very young, about seventeen years…
Though he was now very young, about seventeen years old, yet he was pious and devout, and this fitted him for God's gracious discoveries to him. Joseph had a great deal of trouble before him, and therefore God gave him betimes this prospect of his advancement, to support and comfort him.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4, 7, 9 Verse 4. And could not speak peaceably unto him.]…
Verse 4. And could not speak peaceably unto him.] Does not this imply, in our use of the term, that they were continually quarrelling with him? but this is no meaning of the original: ולא יכלו דברו לשלם velo yachelu dabbero leshalom, they could not speak peace to him, i. e., they would not accost him in a friendly manner. They would not even wish him well. The eastern method of salutation is, Peace be to thee! שלום לך shalom lecha, among the Hebrews, and [Arabic] salam, peace, or [Arabic] salam kebibi, peace to thee my friend, among the Arabs. Now as peace among those nations comprehends all kinds of blessings spiritual and temporal, so they are careful not to say it to those whom they do not cordially wish well. It is not an unusual thing for an Arab or a Turk to hesitate to return the salam, if given by a Christian, or by one of whom he has not a favourable opinion: and this, in their own country, may be ever considered as a mark of hostility; not only as a proof that they do not wish you well, but that if they have an opportunity they will do you an injury. This was precisely the case with respect to Joseph's brethren: they would not give him the salam, and therefore felt themselves at liberty to take the first opportunity to injure him.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv5, 7, 8, 9, 10, 11 Gen 37:5. Joseph dreamed a dream — Which it…
Gen 37:5. Joseph dreamed a dream — Which it is probable he did not understand at first, and therefore, in great simplicity, told it to his brethren; for, had he understood it, he certainly would not have mentioned it to them, for he could not but know they were likely to make an evil construction and use of it. But God’s special providence was seen both in giving him these dreams, and in causing him to reveal them, because hereby it was made manifest, when the things which they signified came to pass, that these events had not happened by chance, but were of God’s ordering. It must be observed, that though Joseph was so young, as is here stated, yet his piety and devotion were such, that he was fitted thereby for God’s gracious discoveries to him: and as he had a great deal of trouble before him, God, in his great goodness, was pleased betimes to give him this prospect of his advancement, to support and comfort him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv4, 5, 7, 9, 10, 11 Could not, through envy, which caused them to notice…
Could not, through envy, which caused them to notice every little distinction shewn to Joseph. They perceived he was the most beloved. His accusing them, and insinuating by his mysterious dreams that he would be their lord, heightened their rage. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4–5 could not speak peaceably unto him--did not say "peace…
could not speak peaceably unto him--did not say "peace be to thee" [Gen 43:23, &c.], the usual expression of good wishes among friends and acquaintances. It is deemed a sacred duty to give all this form of salutation; and the withholding of it is an unmistakable sign of dislike or secret hostility. The habitual refusal of Joseph's brethren, therefore, to meet him with "the salaam," showed how ill-disposed they were towards him. It is very natural in parents to love the youngest, and feel partial to those who excel in talents or amiableness. But in a family constituted as Jacob's--many children by different mothers--he showed great and criminal indiscretion.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv4, 5, 7, 11 4. Could not speak peaceably — “Hebrews, could not…
4. Could not speak peaceably — “Hebrews, could not bid peace to him; could not greet him with the ordinary salutation, ‘Shalom,’ ‘Peace be unto thee.’ It may be that Joseph was unwise and unkind to accept this distinction, and to report to his father evil rumours concerning his brethren; but we are hardly to expect that he, a child, would set up his judgment against that of his father, and he everywhere appears as a frank and guileless child.” — Newhall.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv5, 7, 8, 9, 10, 11 5–11 (E). Joseph’s Dreams
5–11 (E). Joseph’s Dreams
5. dreamed a dream] The influence of dreams in the E narrative is conspicuous; cf. Gen_20:3. Dreams were regarded by the Oriental as intimations from another world, and were invested with the sanctity of a divine oracle. The dream and its significance entered deeply into the religious conceptions of the ancient races.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv5, 7, 9, 10 (5) Joseph dreamed a dream.—Though dreams as a rule…
(5) Joseph dreamed a dream.—Though dreams as a rule do but arise from the mind being wearied with overmuch business (Ecc_5:3), or other trivial causes; yet as being from time to time used by God for providential purposes, they are occasionally described as a lower kind of prophecy (Num_12:6-8; Deu_13:1; 1Sa_28:15). In the life of Joseph they form the turning point in his history, and it is to be noticed that while revelations were frequently made to Jacob, we have henceforward no record of any such direct communication from God to man until the time of Moses. The utmost granted to Joseph was to dream dreams; and after this the children of Israel in Egypt were left entirely to natural laws and influences. (Comp. Note on Gen_26:2.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv4–11 And when (literally, and) his brethren saw that their…
And when (literally, and) his brethren saw that their father loved him more than all his brethren, they (literally, and they) hated him, as Esau hated Jacob (Gen_27:41; cf. Gen_49:23) and could not speak peaceably unto him literally, they were not able to speak of him for peace, L e. they could not address him in such a way as to wish him well; they could not offer him the customary salutation of Shalom, or Peace.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv4–5 They hated him
Gen_37:4
They hated him
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Lessons
1.
Choice respects to any, from parents, above all others, usually make such favourites to be envied.
2. Flesh and blood usually hate that which grace affects and loves.
3. Sin, and envy specially, put men out of a capacity of doing duty to relations.
4. Where hearts are full of hatred, mouths speak not peace but bitterness and scorning. (G. Hughes, B. D.)
Causes of envy
Notice now what are the three things for which we are prone to envy others.
1. Their privileges. Joseph was envied because his father favoured him. Asaph was envious at the foolish, when he saw the prosperity of the wicked (Psa_73:3). Against this David warns us--Fret not thyself because of evil doers--Fret not thyself because of him who prospereth in his way (Psa_37:1-7).
2. Their prospects. Joseph was envied because of the destiny foreshadowed by his dreams. Walter Scott envied his school-fellow the prize he seemed certain to win. This again, how common I Many a boy stands aloof from his comrades, and joins little and without heart in their sports, because he has fixed his hopes--his ambition if you will--on some object to be gained. Now the others will not envy him in the sense of wishing to be as he is; but they resent his presuming to have objects higher than theirs.
3. Their piety. Joseph was envied because he held aloof from his brothers sins. It is not so now? (E. Stock.)
Envy
The happiness of other men is poison to the envious man. The odious passion of envy torments and destroys ones self, while it seeks the ruin of its object. Beware of envy; you know not to what it tends. Beware of all its fruits; you will find them to be deadly, when they have time and opportunity to ripen. Josephs brethren did not proceed to extremes of cruelty when they were first seized with this baleful passion. They could not speak peaceably to him, but they entertained no thoughts of killing him, till their envy had by indulgence acquired a greater degree of strength. Their lust conceived and brought forth sin; and when their sin was finished, it brought forth death to Joseph in their intentions. They contracted the guilt of his blood, although they did not shed it. They were chargeable with intended murder in the sight of men, when they cast Joseph into the pit; but in the sight of God they were chargeable with this crime as soon as they began to hate Joseph; for he that hateth his brother in his heart is a murderer. (G. Lawson, D. D.)
The baleful nature of envy
Wrath is cruel, and anger is outrageous; but who is able to stand before envy? (Pro_27:4). Even a brother is sometimes exposed to its influence. Like the wild tornado which, as it sweeps along, destroys the loveliest flowers, and leaves the garden desolate as the wilderness, it has cut down many a youth of promise, and turned many a peaceful home into a scene of sadness and distress. We may say of it as Seneca says of anger, to which it is intimately allied: that it is a vice decidedly against nature; for it divides instead of joining, and in some measure frustrates the end of Providence in human society. One man was born to help another; envy makes us destroy one another. Nature unites, envy separates; the one is beneficial, the other mischievous; the one succours even strangers, the other destroys the most intimate friends; the one ventures all to save another, the other ruins himself to undo another. (Thornley Smith)
Envy hateful
When Sir Walter Scott was a boy at school, his efforts to gain a prize seemed all to no purpose, on account of the superior memory of one of his companions, who never failed to say his lessons perfectly. Walter did well, but now and then he would make a slip. In vain he strove to be first; he was always second, but could not oust his schoolfellow from the top place. One day, watching his rival repeating a long task without mistake or hesitation, Walter noticed that his fingers were perpetually fidgeting a particular button on his waistcoat. A thought struck the envious lad. Could it be? He would see. An opportunity soon occurred, and he cut off that button from that waistcoat while its owner was asleep. Next day the class stood up. Number one began, and as the first words left his lips, his fingers might be seen feeling for the familiar button. They felt for it in vain; and the hapless boy stopped, then stammered, then stopped again, and broke down altogether. Utterly unconscious of the cause, he racked his memory in despairing amazement, but he could not remember a line, and Walter stepped to the top of the class. Not a very serious trick, many boys will say. I choose it on this very account, as an illustration of what envy will lead to. Our object in this lesson should be to show envy at work in ordinary daily life, working all manner of mischief, just because its wickedness is not appreciated. An illustration of some murderer, whose crime was instigated by envy, would not answer our purpose. Our Sunday scholars would condemn the sin with horror, utterly failing to see the less glaring, but in Gods sight not less hateful, fault of their own hearts and tongues and lives. Our illustrations should be such as will enable us effectively to say, like Nathan, Thou art the man! Mutato nomine, de te fabula narratur. But it is not enough to show the hideousness of envy. We must show the beauty of the charity which envieth not. Thus: What should Walter Scott have done? Let the button alone? Yes; hut more than that. He should have honoured his companion, and rejoiced in his success. Ah, that is hard! (E. Stock.)
Envy soon finds an opportunity
When envy has fully formed its purpose of cruelty, it very speedily sees and seizes an opportunity for carrying it through. The great dramatist, indeed, has represented one of the most unscrupulous of his characters as excusing himself after this fashion: How oft the sight of means to do ill deeds makes ill deeds done; but then it is only the envious and malicious man who is on the outlook for means to do ill deeds, and therefore it is to him only that the perception of them offers a temptation. If King John had not been wishing to make away with Arthur, the presence of Hubert would not have suggested to him that he had found a fit instrument to do what he desired. Just as love keens the vision to such a degree that it sees ways of service that are invisible to others, so hate quickens the perception, and finds an occasion for its gratification in things that would have passed unnoticed by others. The brothers of Joseph, therefore, being filled with envy towards him, soon had an opportunity of working their will upon him, and they seized it with an eagerness which showed how intensely they hated him. (W. M. Taylor, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v5 The Dreams of Joseph
The Dreams of Joseph
v. 5. And Joseph dreamed a dream, and he told it his brethren; and they hated him yet the more. Joseph, not realizing the situation in its full gravity, told his dream with boyish eagerness and frankness, the result being, however, that he poured oil upon the flames of the hatred against him.
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v. 6. And he said unto them, Hear, I pray you, this dream which I have dreamed.
v. 7. For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf. As Isaac had tilled the soil in addition to grazing his herds and flocks, Gen 26:12, so Jacob had at least some land under cultivation, and Joseph was familiar with the work, having been called upon to assist his brothers in binding the loose grain-stalks into sheaves, or bundles. The interpretation of his dream was obvious, namely, that he would be exalted above his brothers.
v. 8. And his brethren said to him, Shalt thou indeed reign over us, or shalt thou indeed have dominion over us, lord it over us as king?And they hated him yet the more for his dreams, and for his words. They added to their hatred of him, partly on account of the dream itself, which made them feel uneasy, partly because he told them of it.
v. 9. And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more: And, behold, the sun and the moon and the eleven stars made obeisance to me. Here Joseph was also entirely ingenuous, being half puzzled and half delighted, since the repetition of the same idea in the dream made its fulfillment probable.
v. 10. And he told it to his father and to his brethren; and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother, either Bilhah or Leah, and thy brethren indeed come to bow down ourselves to thee to the earth? There is a note of uneasiness in Jacob’s stern reproof, as if he could not quite persuade himself that the dream was merely the result of false ambition.
v. 11. And his brethren envied him; they continued their attitude of hateful aloofness;but his father observed the saying, he kept and remembered the words, recalling them, probably, when he was told of Joseph’s remarkable elevation some twenty-two years later. It was nothing unusual in those days for the Lord to make known His plans by means of dreams, and He often provided reliable interpreters as well. It is foolish for people in our days to set up arbitrary explanations of dreams.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv5, 7, 9 Joseph dreamed a dream, and he told his brothers…
Joseph dreamed a dream, and he told his brothers about it. They hated him even more
This is a summary of the events that will happen in Gen 37:6-11.
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They hated him even more
"And Joseph's brothers hated him even more than they hated him before"
Please listen to this dream which I dreamed
"Please listen to this dream that I had"
translationWords
dream
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv4, 5, 7, 8, 9, 10, 11 37:4 Jacob’s favoritism toward Joseph inflamed his other sons’…
37:4 Jacob’s favoritism toward Joseph inflamed his other sons’ hatred of their brother. Just as Isaac’s and Rebekah’s favoritism had separated their family, Jacob’s favoritism would separate him from his son Joseph.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.