Genesis 37:19 · Bible study
Genesis 37:19 Commentary: The Mockery of 'This Dreamer'
Hebrew · 8 what the commentators say
Meaning in one sentence
Why did Joseph's brothers mock him as 'this dreamer'? Explore the Hebrew phrase, historical context, and the clash between human jealousy and God's plan.
Research Summary
- Meaning: The brothers contemptuously dismiss Joseph as a pretentious dreamer, revealing their jealousy and intent to silence him.
- Key words: “ba'al hachalomot” (master of dreams), a sarcastic title mocking Joseph's claims to divine revelation.
- Main debate: Whether the brothers' hatred stemmed from Joseph's perceived pride or their own entrenched envy, and how the composite narrative (J/E) shapes the story's details.
- Theological theme: Human jealousy cannot derail God's sovereign plan; even contempt that leads to murder serves God's purpose of salvation (Genesis 50:20).
- Best use: A powerful lesson on the dangers of envy and the assurance that God works through human failure to accomplish His purposes.
Translation Comparison
BSB Berean Standard Bible 2020
“Here comes that dreamer!” they said to one another.
WEB World English Bible 2000
They said to one another, “Behold, this dreamer comes.
KJV King James Version 1769
And they said one to another, Behold, this dreamer cometh.
ASV American Standard Version 1901
And they said one to another, Behold, this dreamer cometh.
YLT Young's Literal Translation 1898
And they say one unto another, `Lo, this man of the dreams cometh;
Darby Darby Bible 1890
And they said one to another, Behold, there comes that dreamer!
Douay-Rheims Douay-Rheims Bible 1899
And said one to another: Behold the dreamer cometh.
Translations in other languages (10 available)
Y dijeron el uno al otro: He aquí viene el soñador|strong="H1167, H2472";
E disseram um ao outro: Eis que vem o sonhador;
Ils se dirent l’un à l’autre: Voici le faiseur de songes qui arrive.
und sprachen untereinander: Seht, der Träumer kommt daher.
En zij zeiden de een tot den ander: Ziet, daar komt die meester-dromer aan!
E dissero l’uno all’altro: “Ecco cotesto sognatore che viene!
I mówili jeden do drugiego: Onoż mistrz on snów idzie.
И сказали друг другу: вот, идет сновидец;
彼此 說：「你看！那 做夢的 來了。
Saying to one another, See, here comes this dreamer.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 37:19
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the brothers' phrase “Behold, this dreamer” (Hebrew בעל החלמות, ba'al hachalomot, “master of dreams”) conveys contempt and mockery. Adam Clarke notes that the construction means “master dreamer” and carries “great contempt.” Gill adds that the brothers used the title sarcastically, as if Joseph were a “framer and contriver” of his own dreams. Jamieson-Fausset-Brown calls it a “bitterly ironical sneer,” explaining that because dreams were considered divine suggestions, false claims to them were detested as blasphemy. Keil and Delitzsch observe that the brothers intended to kill Joseph in order to bring his dreams to nothing. The Cambridge Bible highlights the composite source structure of the surrounding narrative yet affirms the core event: hatred crystallized into murderous intent. This verse captures the moment when envy hardens into violence, warning that bitterness against God's chosen servant is ultimately rebellion against God himself.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The brothers' statement is a contemptuous mockery of Joseph's claim to divine dreams, motivated by jealousy and a desire to suppress his message.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Source of the brothers' hatred | They acted out of jealousy over Joseph's favored position and his dreams of supremacy. | Some argue Joseph's forthright telling of his dreams was imprudent (Matthew Henry suggests 'innocence of the dove' but lack of wisdom), while others emphasize the brothers' sin regardless of Joseph's actions. |
| Narrative sources (J/E) | The story contains parallel accounts that have been woven together. | The Cambridge Bible identifies J as featuring Judah and the Ishmaelites, while E features Reuben and the Midianites. Some conservative scholars resist source-critical divisions, reading the text as a unified composition. |
| Significance of the dreams | The dreams were divine revelations of Joseph's future role. | Whether the brothers were culpable for rejecting what they saw as human arrogance, or whether they willfully suppressed the possibility that God was speaking. |
| Moral responsibility of Reuben and Judah | Both brothers attempted to prevent murder. | Reuben planned to rescue Joseph later (v22) but failed; Judah arranged the sale (vv26-27). Some commend Judah's profit motive as sparing life, others see it as complicity in slavery. |
Historical & Cultural Context
Joseph had been sent by his father Jacob from Hebron to check on his brothers, who were first in Shechem and then in Dothan (Genesis 37:12, 17). Dothan, about twelve miles north of Shechem, was a small valley where the brothers had moved their flocks. When the brothers saw Joseph approaching from a distance, they recognized him immediately, not by his features alone but probably by the famous tunic of many colors that marked him as the favored son. Their words, “Behold, this dreamer comes,” were not a neutral announcement. The phrase “this dreamer” is literally “master of dreams” in Hebrew, a title that would normally belong to God as the giver of dreams. The brothers used it as a sneer, implying that Joseph was a pretender who manufactured his own revelations.
Dreams in the ancient Near East were commonly understood as messages from the divine realm. Jacob himself had received a dream of a stairway at Bethel (Genesis 28:12). The brothers, however, chose to view Joseph's dreams as arrogant fabrications rather than genuine prophecy. Their mockery in verse 19 laid the ground for the murder plot in verse 20: they would kill him, throw his body into an empty cistern, and tell Jacob that a wild animal had devoured him. The plot was interrupted by Reuben's intervention (vv. 21, 22), but the episode reveals how quickly jealousy can escalate to violence. Even so, the emptiness of the pit and the passing caravan of Ishmaelites (v. 25) set in motion God's larger plan to send Joseph to Egypt. What the brothers meant for evil, God meant for good.
Textual Notes
The consulted sources note no significant textual variants for this verse. The Hebrew wording is consistent across manuscripts. The only textual discussion concerns the broader narrative's composition (J and E strata), not the wording of verse 19 itself.
Reception History
In early Jewish interpretation, the Targum of Jonathan names Simeon and Levi as the speakers (Gill mentions this), singling out the most violent brothers. The early church saw in Joseph a type of Christ, rejected by his own. The phrase “this dreamer” became a stereotype for those who claim divine guidance and are dismissed as fanatics. Reformation-era commentators noted the brothers' irrational hatred as a warning against envy of grace. In modern preaching, the verse encourages those who face opposition for their faith, reminding them that God's purpose remains intact even when humans mock his chosen messenger.
Preaching This Verse
Three-point outline
- The Root of Hatred: Envy of Divine Favor. Jealousy began with Jacob's partiality and erupted when Joseph shared his dreams (Gen 37:5, 8, 11). The brothers' hatred grew until it could no longer be contained.
- The Language of Contempt: Mocking God's Messenger. “Behold, this dreamer” (literally “master of dreams”) was a sneer meant to dismiss Joseph's divine encounter. To mock the messenger is to mock the One who sent him.
- The Folly of Fighting God: Human Schemes Cannot Thwart Divine Purpose. The brothers said, “We will see what becomes of his dreams” (v. 20). Keil and Delitzsch note they sought to bring his dreams to nothing. But the very pit and sale became the path to fulfillment.
Five-point outline
- Jealousy Escalates to Contempt. From bitter envy (Gen 37:11) to sneering mockery in this verse.
- The Vulnerable Messenger. Joseph comes alone, sent by his father in obedient trust, unaware of the hatred awaiting him.
- The Plan to Silence God's Word. Kill the dreamer, and the dream dies with him. The brothers treat Joseph's dreams as ambitious fabrications.
- A Glimmer of Restraint. Reuben intervenes (vv. 21, 22), not from love but from a plan to rescue later. Even in evil, God preserves a seed of deliverance.
- God's Sovereignty in the Pit. The empty pit (v. 24) and the passing caravan set the stage for Joseph's journey to Egypt, where God would use him to save many.
Illustration hooks
- A workplace where one employee is groomed for promotion. Colleagues roll their eyes and mutter, “Here comes the boss's favorite,” poisoning the atmosphere.
- A teen in youth group shares a vision for a service project. Others whisper that she is just trying to look spiritual. The mockery kills momentum before it starts.
- Family gatherings where one child's success is met with passive-aggressive comments. The “dreamer” is belittled to keep everyone else comfortable.
Questions your congregation is asking
- Why does God allow faithful people to be mocked and mistreated?
- How can I identify and root out jealousy in my own heart before it turns into contempt?
- What should I do when I have a calling from God that others dismiss or ridicule?
Leading a Discussion
This verse captures a moment of raw contempt. The brothers' words reveal what has been festering in their hearts: envy of their brother's favor and dreams. As we examine this scene, we are invited to look honestly at our own responses when someone else shines. The challenge is not to suppress feelings but to bring them before God.
Discussion questions
- Look at Genesis 37:5, 11. What did Joseph's two dreams reveal about his future? Why did these dreams threaten the brothers?
- In verse 19, the brothers say “Behold, this dreamer.” The Hebrew phrase is “master of dreams” (ba'al hachalomot). What does this title suggest about their view of Joseph and of dreams in general?
- How does the brothers' mocking question in verse 19 connect to their violent plan in verse 20? What do their words reveal about their intent?
- Reuben's intervention (vv. 21, 22) adds a layer of complexity. What motives do you see in his actions? Is he a hero or a coward?
- Read Psalm 22:8 and Isaiah 5:19. How do these verses echo the mocking tone of Joseph's brothers? What does this tell us about human patterns of rejection?
- Joseph's dreams were true, but his telling them stirred up murder. When is it wise to keep a revelation private, and when is it necessary to speak despite opposition?
- How can we, as a community, celebrate the gifts and callings of others without giving in to envy or suspicion?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 28:12 | He dreamed and saw a stairway set upon the earth, and its top reached to heaven. Behold, the angels of God were ascending and descending on it. |
| Genesis 37:5 | Joseph dreamed a dream, and he told it to his brothers, and they hated him all the more. |
| Genesis 37:11 | His brothers envied him, but his father kept this saying in mind. |
| Genesis 49:23 | The archers have severely grieved him, shot at him, and persecuted him: |
| II Samuel 6:20 | Then David returned to bless his household. Michal the daughter of Saul came out to meet David, and said, “How glorious the king of Israel was today, who uncovered himself today in the eyes of his servants’ maids, as one of the vain fellows shamelessly uncovers himself!” |
| Psalms 22:8 | “He trusts in Yahweh. Let him deliver him. Let him rescue him, since he delights in him.” |
| Isaiah 5:19 | who say, “Let him make haste, let him hasten his work, that we may see it; let the counsel of the Holy One of Israel draw near and come, that we may know it!” |
| Matthew 22:16 | They sent their disciples to him, along with the Herodians, saying, “Teacher, we know that you are honest, and teach the way of God in truth, no matter whom you teach; for you aren’t partial to anyone. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke points out that the brothers' phrase "this dreamer" translates a Hebrew expression meaning "master of dreams" or "master dreamer." For him the wording is deliberately sarcastic and dismissive, meant to heap scorn on Joseph rather than simply describe him.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary argues that this narrative combines two distinct source traditions. One account has Judah persuading the brothers to sell Joseph to Ishmaelites, while a separate tradition describes Reuben saving him by casting him into a pit where Midianite merchants find him. This composite structure explains the differing details in the text.
Geneva Bible Notes Reformed 1599
For they sayd one to another, Behold, this dreamer commeth.
Gill's Exposition of the Bible Baptist 1748
Gill spots in the brothers' jeering "master of dreams" a sarcastic jab that exposes the real source of their hatred: not Joseph himself but his dreams. He links this moment to Joseph's later imprisonment of Simeon in Egypt, reading it as just retaliation for Simeon's leading role in the plot to kill him.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights the biting irony in the phrase "master of dreams," a sneer that treated Joseph as a blasphemous pretender since dreams were seen as divine messages. His brothers' hatred escalated to a murder plot, foiled only by Reuben's suggestion to throw Joseph into a dried-up well instead.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch emphasize how quickly the brothers’ resentment hardened into murderous intent. At Dothan they resolved to kill “this dreamer” and throw him into a pit, planning to tell Jacob a wild beast had slain him. Their real aim was to make his dreams come to nothing.
Lange's Commentary Reformed 1857
Lange interprets this chapter not merely as a family drama but as the beginning of Israel’s formation in Egypt, where divine providence uses human evil to birth a nation. He sees Joseph’s suffering as a pattern pointing toward Christ, showing how God guides His elect from humiliation to exaltation through seemingly hostile circumstances.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry observes that Joseph and Jacob possessed far more dove-like innocence than serpent-like wisdom, which is why Joseph walked straight into danger. He also suggests the brothers may have chosen Shechem deliberately, expecting Joseph to be sent. Yet Henry sees God's hand throughout, designing all of it for good.