Dreams
VIEW:46 DATA:01-04-2020
DREAMS.Sleep impressed primitive savages as a great mystery; and they consequently attributed a peculiar significance to the dreams of sleepers, as phenomena which they could not control by their will or explain by their reason. In the lowest stage of culture all dreams were regarded as objectively real experiences; the god or spirit actually visited the dreamer, the events dreamed actually occurred. Hence any one who was subject to frequent dreaming was looked on as a special medium of Divine energy, and many sought to produce the state by artificial means, e.g. fasting or the use of drugs. In process of time dreams came to be treated rather as Divine warnings than as actual occurrences. Such admonitions could be deliberately sought, e.g. by sleeping in a sacred spot, such as the temples of Asklepios or Serapis or the grotto of Trophonius; or they could come unsought, when the gods wished either to reveal or to deceive. (Plato, however, while allowing that the gods may send dreams, denies that they can wish to deceive men). Thus, for instance, among the Babylonians, the Assyrians, the Arabs, the Egyptians, a profound importance was attached to dreams; there were professional interpreters of them (cf. Gen_40:5; Gen_40:8; Gen_41:1, Dan_2:5), and manuals were compiled to aid the work of elucidation (cf. the Oneirocritica of Artemidorus of Ephesus). Wiser theorists might discriminate between dreams, but popular superstition tended to regard them all as omens, to be explained, as far as possible, in accordance with definite rules.
1. Among the Jews.In both Testaments we find significance attached to dreams (Gen_37:6; Gen_37:9; Gen_41:25, Jdg_7:13, Dan_2:28; Dan_7:1 ff., Mat_1:20; Mat_2:13; Mat_2:20, Act_23:11; Act_27:23), and in OT times it seems that a great deal of vulgar superstition existed with regard to such phenomena; similarly necromancy and sorcery, though discouraged by the higher thought of the nation (cf. Deu_18:10-11), were undoubtedly practised. We find hardly any traces, however, of dreams being regularly sought; 1Sa_28:15 may be one; and in Gen_28:12-19 and 1Ki_3:5 it is possible to suppose a reference to the practice of sleeping in a sacred locality in order to receive a Divine communication. On the whole, the general trend of OT teaching is as follows:Dreams may in some cases be genuine communications from God (Job_33:15, Jer_23:28), and as such are reverenced (Gen_20:3; Gen_31:10 ff.), though Num_12:6-8 treats them as an inferior medium; but there are false dreams and lying dreamers, against whom precautions are necessary; and the idea that habitual dreaming is a certain sign of Divine inspiration is stoutly combated (cf. Jer_23:25; Jer_23:32; Jer_27:9; Jer_29:8, Zec_10:2, Ecc_5:7), and it is definitely recognized that the interpretation of dreams belongs to God, and is not a matter of human codification (cf. Gen_40:8).
2. General.The consideration of dreams is partly a subject for the sciences which treat of the general relations between body and spirit, and partly a matter of common sense. It seems clear that dreams are connected with physical states, and that their psychological origin lies mainly in the region beneath the threshold of consciousness. But all dreams and all waking states are states of consciousness, whether it be partial or complete, and as such are subject to law; if any are to be regarded as supernatural, it must be owing not to their methods but to their messages. Some dreams convey no message, and can be explained as valuable only by a resort to superstition. Others may be real revelations, and as such Divine; in abnormal cases the power of spiritual perception may be intensified and heightened in the dream-state, and thus an insight into Divine truth may be obtained which had been denied to the waking consciousness. Similarly Condorcet is said to have solved in a dream a mathematical problem which had baffled his waking powers, and Coleridge to have dreamt the poem of Kubla Khan. But under any circumstances the interpretation of a dream belongs to God; the question whether its message is a Divine communication or not must ultimately be answered by an appeal to the religious consciousness, or in other words to the higher reason. The awakened intelligence must be called in to criticise and appraise the deliverances received in dreams, and its verdict must decide what measure of attention is to be paid to them. Dreams, in short, may be the source of suggestions, but scarcely of authoritative directions.
A. W. F. Blunt.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
Dreams. The Scripture declares that the influence of the Spirit of God upon the soul extends to its sleeping as well as its waking thoughts. But, in accordance with the principle enunciated by St. Paul in 1Co_14:15, dreams, in which the understanding is asleep, are placed below the visions of prophecy, in which the understanding plays its part.
Under the Christian dispensation, while we read frequently of trances and vision, dreams are never referred to as vehicles of divine revelation. In exact accordance with this principle are the actual records of the dreams sent by God. The greater number of such dreams were granted, for prediction or for warning, to those who were aliens to the Jewish covenant.
And where dreams are recorded as means of God's revelation to his chosen servants, they are almost always referred to the periods of their earliest and most imperfect knowledge of him. Among the Jews, if any person dreamed a dream which was peculiarly striking and significant, he was permitted to go to the high priest in a peculiar way, and see if it had any special import. But the observance of ordinary dreams and the consulting of those who pretend to skill in their interpretation are repeatedly forbidden. Deu_13:1-5; Deu_18:9-14. ? Schaff.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
The easterns, in particular the Jews, greatly regarded dreams, and applied for their interpretation to those who undertook to explain them. The ancient Greeks and Romans had the same opinion of them, as appears from their most eminent writers. We see the antiquity of this attention to dreams in the history of Pharaoh's butler and baker, Genesis 40. Pharaoh himself, and Nebuchadnezzar, are instances. God expressly condemned to death all who pretended to have prophetic dreams, and to foretel futurities, even though what they foretold came to pass, if they had any tendency to promote idolatry, Deu_13:1-3. But the people were not forbidden, when they thought they had a significative dream, to address the prophets of the Lord, or the high priest in his ephod, to have it explained. Saul, before the battle of Gilboa, consulted a woman who had a familiar spirit, because the Lord would not answer him by dreams, nor by prophets, 1Sa_28:6-7. The Lord himself sometimes discovered his will in dreams, and enabled persons to explain them. He informed Abimelech in a dream, that Sarah was the wife of Abraham, Gen_20:3; Gen_20:6. He showed Jacob the mysterious ladder in a dream, Gen_28:12-13; and in a dream an angel suggested to him a means of multiplying his flocks, Gen_31:11-12, &c. Joseph was favoured very early with prophetic dreams, whose signification was easily discovered by Jacob, Gen_37:5. God said, that he spake to other prophets in dreams, but to Moses face to face. The Midianites gave credit to dreams, as appears from that which a Midianite related to his companion; and from whose interpretation Gideon took a happy omen, Jdg_7:13; Jdg_7:15. The Prophet Jeremiah exclaims against impostors who pretended to have had dreams, and abused the credulity of the people: They prophesy lies in my name, saying, I have dreamed, I have dreamed. The prophet that hath a dream, let him tell a dream; and he that hath my word, let him tell it faithfully, saith the Lord, Jer_23:25; Jer_23:28-29. The Prophet Joel promises from God, that in the reign of the Messiah, the effusion of the Holy Spirit should be so copious, that the old men should have prophetic dreams, and the young men should receive visions, Joe_2:28.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
Of all the subjects upon which the mind of man has speculated, there is perhaps none which has more perplexed than that of dreaming.
Whatever may be the difficulties attending the subject, still we know that it has formed a channel through which Jehovah was pleased in former times to reveal His character and dispensations to His people.
In regard to the immediate cause of dreaming, the opinions of the ancients were very various.
We believe that dreams are ordinarily the re-embodiment of thoughts which have before, in some shape or other, occupied our minds. They are broken fragments of our former conceptions revived, and heterogeneously brought together. If they break off from their connecting chain, and become loosely associated, they exhibit ofttimes absurd combinations, but the elements still subsist. If, for instance, any irritation, such as pain, fever, etc., should excite the perceptive organs, while the reflective ones are under the influence of sleep, we have a consciousness of objects, colors, or sounds being presented to us, just as if the former organs were actually stimulated by having such impressions communicated to them by the external senses; while, in consequence of the repose of the reflecting power, we are unable to rectify the illusion, and conceive that the scenes passing before us, or the sounds that we hear, have a real existence. This want of mutual cooperation between the different faculties of the mind may account for the disjointed character of dreams. This position might be fully substantiated by an appeal to the evidence of fact. Dr. Beattie speaks of a man who could be made to dream anything by whispering in his ear. Dr. Gregory relates of himself that, having once had occasion to apply a bottle of hot water to his own feet when he retired to bed, he dreamed that he was ascending the side of Mount Etna, and that he found the heat of the ground almost insufferable. Persons who have had a blister applied to their head have been known to dream of being scalped by a party of North American Indians. Sleeping in a smoky room, we may dream of a house or city being in flames. The smell of a flower applied to the nostrils may call forth the idea of walking in a garden; and the sound of a flute may excite in us the most pleasurable associations.
The only one of our mental powers which is not suspended while dreaming is fancy, or imagination. We often find memory and judgment alternately suspended and exercised. Sometimes we fancy ourselves contemporaneous with persons who have lived ages before: here memory is at work, but judgment is set aside. We dream of carrying on a very connected discourse with a deceased friend, and are not conscious that he is no more: here judgment is awake, but memory suspended. These irregularities, or want of mutual cooperation in the different faculties of the mind may form, for aught we know, the plan by which God gives health and vigor to the whole soul.
How God revealed Himself by dreams, and raised up persons to interpret them, the Scriptures abundantly testify. Under the three successive dispensations we find this channel of communication with man adopted. It was doubtless in this way that God appeared to the father of the faithful, ordering him to forsake country, kindred, and his father's house, and to go into the land that He would show him. To this divine command, Abraham paid a ready obedience. It was by a similar prompt obedience to the admonition conveyed to him in a dream, that Abimelech (Gen_20:3) himself and Abraham, too, were saved from the evil consequences of his meditated act. To Jacob, also, God appeared frequently in a dream (Gen_28:19; Gen_31:10); and his on Joseph, while yet a child, had dreams predictive of his future advancement (Gen_37:6-11).
Such were some of the dreams by which God revealed Himself under the patriarchal dispensation, and that the same divine mode of communicating with man was continued under that of Moses is evident from an express word of promise (Num_12:6). That dreams were one of the ways whereby God used to signify His pleasure, and from the complaint of Saul to the spirit of Samuel (whom the witch pretended to raise up), when he asked him, 'Why hast thou disquieted me to bring me up?' Saul answered, 'I am sore distressed; for the Philistines make war against me, and God is departed from me, and answers me no more; neither by prophets, nor by dreams: therefore I have called thee that thou mayest make known to me what I shall do.' And, in order to guard against imposition, Moses pronounced a penalty against dreams which were invented and wickedly made use of, for the promotion of idolatry (Deu_13:1-5). Thus Zechariah (Zec_10:2) complains: 'The idols have spoken vanity, and the diviners have spoken a lie, and have told false dreams; they comfort in vain.' And so Jeremiah (Jer_23:25), 'I have heard what the prophets said that prophesy lies in My name, saying, I have dreamed, I have dreamed,' etc. Yet this abuse did not alter God's plan in the right use of them; for in Jer_23:28 it is said, 'the prophet that hath a dream, and he that hath My word, let him speak My word faithfully. What is the chaff to the wheat? saith the Lord.'
When Gideon warred with the Amalekites, and was alarmed at their vast multitudes, he was encouraged to do God's will by overhearing one of them relate his dream, and another giving the interpretation (Judges 7). Again, it was in a dream that God was pleased to grant Solomon a promise of wisdom and understanding (1Ki_3:5, etc.). Here we may perceive what converse the Lord was pleased to hold with Solomon in a dream; and the sacred record informs us how punctually everything herein promised was fulfilled.
The knowledge of visions and dreams is reckoned among the principal gifts and graces sometimes bestowed by God upon them that fear Him; so it is said of Daniel and his companions, that 'God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams (Dan_1:17). And the God who had imparted this spirit unto His servant Daniel soon, in the arrangement of His providence, gave the signal occasion for its exercise recorded in the second chapter of his book. In the dream of Nebuchadnezzar a great variety of ends were attained in reference to Babylon, Israel, and indeed the world?all of which were worthy of God's miraculous interference.
That this method of God's revealing himself was not confined to the legal dispensation, but was to be extended to the Christian, is evident from Joel (Joe_2:28), 'And afterwards (saith the Lord) I will pour out My spirit upon all flesh; and your sons and your daughters shall prophesy; your young men shall see visions, and your old men shall dream dreams.' In Act_2:17, we find the Apostle Peter applying this to the illumination of the Holy Ghost. Accordingly, we read that when Joseph designed to put Mary away, because he perceived her to be with child, he was turned from his purpose by a dream, in which an angel made the truth of the matter known to him (Mat_1:20). And in the following chapter it is stated, that God, in a dream, warned the wise men not to return to Herod. Moreover, in Mat_2:13; Mat_2:19, Joseph is instructed to flee into and return from Egypt with the child Jesus.
We inquire not how far God may have revealed Himself to man beyond what Holy Scripture records. Some of the dreams both of ancient and modern times, which lay claim to a divine character, are certainly striking, and may, for aught we know, have had, and may still have, a collateral bearing on the development of God's purposes.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
1. Among the Jews.In both Testaments we find significance attached to dreams (Gen_37:6; Gen_37:9; Gen_41:25, Jdg_7:13, Dan_2:28; Dan_7:1 ff., Mat_1:20; Mat_2:13; Mat_2:20, Act_23:11; Act_27:23), and in OT times it seems that a great deal of vulgar superstition existed with regard to such phenomena; similarly necromancy and sorcery, though discouraged by the higher thought of the nation (cf. Deu_18:10-11), were undoubtedly practised. We find hardly any traces, however, of dreams being regularly sought; 1Sa_28:15 may be one; and in Gen_28:12-19 and 1Ki_3:5 it is possible to suppose a reference to the practice of sleeping in a sacred locality in order to receive a Divine communication. On the whole, the general trend of OT teaching is as follows:Dreams may in some cases be genuine communications from God (Job_33:15, Jer_23:28), and as such are reverenced (Gen_20:3; Gen_31:10 ff.), though Num_12:6-8 treats them as an inferior medium; but there are false dreams and lying dreamers, against whom precautions are necessary; and the idea that habitual dreaming is a certain sign of Divine inspiration is stoutly combated (cf. Jer_23:25; Jer_23:32; Jer_27:9; Jer_29:8, Zec_10:2, Ecc_5:7), and it is definitely recognized that the interpretation of dreams belongs to God, and is not a matter of human codification (cf. Gen_40:8).
2. General.The consideration of dreams is partly a subject for the sciences which treat of the general relations between body and spirit, and partly a matter of common sense. It seems clear that dreams are connected with physical states, and that their psychological origin lies mainly in the region beneath the threshold of consciousness. But all dreams and all waking states are states of consciousness, whether it be partial or complete, and as such are subject to law; if any are to be regarded as supernatural, it must be owing not to their methods but to their messages. Some dreams convey no message, and can be explained as valuable only by a resort to superstition. Others may be real revelations, and as such Divine; in abnormal cases the power of spiritual perception may be intensified and heightened in the dream-state, and thus an insight into Divine truth may be obtained which had been denied to the waking consciousness. Similarly Condorcet is said to have solved in a dream a mathematical problem which had baffled his waking powers, and Coleridge to have dreamt the poem of Kubla Khan. But under any circumstances the interpretation of a dream belongs to God; the question whether its message is a Divine communication or not must ultimately be answered by an appeal to the religious consciousness, or in other words to the higher reason. The awakened intelligence must be called in to criticise and appraise the deliverances received in dreams, and its verdict must decide what measure of attention is to be paid to them. Dreams, in short, may be the source of suggestions, but scarcely of authoritative directions.
A. W. F. Blunt.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
Dreams. The Scripture declares that the influence of the Spirit of God upon the soul extends to its sleeping as well as its waking thoughts. But, in accordance with the principle enunciated by St. Paul in 1Co_14:15, dreams, in which the understanding is asleep, are placed below the visions of prophecy, in which the understanding plays its part.
Under the Christian dispensation, while we read frequently of trances and vision, dreams are never referred to as vehicles of divine revelation. In exact accordance with this principle are the actual records of the dreams sent by God. The greater number of such dreams were granted, for prediction or for warning, to those who were aliens to the Jewish covenant.
And where dreams are recorded as means of God's revelation to his chosen servants, they are almost always referred to the periods of their earliest and most imperfect knowledge of him. Among the Jews, if any person dreamed a dream which was peculiarly striking and significant, he was permitted to go to the high priest in a peculiar way, and see if it had any special import. But the observance of ordinary dreams and the consulting of those who pretend to skill in their interpretation are repeatedly forbidden. Deu_13:1-5; Deu_18:9-14. ? Schaff.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
The easterns, in particular the Jews, greatly regarded dreams, and applied for their interpretation to those who undertook to explain them. The ancient Greeks and Romans had the same opinion of them, as appears from their most eminent writers. We see the antiquity of this attention to dreams in the history of Pharaoh's butler and baker, Genesis 40. Pharaoh himself, and Nebuchadnezzar, are instances. God expressly condemned to death all who pretended to have prophetic dreams, and to foretel futurities, even though what they foretold came to pass, if they had any tendency to promote idolatry, Deu_13:1-3. But the people were not forbidden, when they thought they had a significative dream, to address the prophets of the Lord, or the high priest in his ephod, to have it explained. Saul, before the battle of Gilboa, consulted a woman who had a familiar spirit, because the Lord would not answer him by dreams, nor by prophets, 1Sa_28:6-7. The Lord himself sometimes discovered his will in dreams, and enabled persons to explain them. He informed Abimelech in a dream, that Sarah was the wife of Abraham, Gen_20:3; Gen_20:6. He showed Jacob the mysterious ladder in a dream, Gen_28:12-13; and in a dream an angel suggested to him a means of multiplying his flocks, Gen_31:11-12, &c. Joseph was favoured very early with prophetic dreams, whose signification was easily discovered by Jacob, Gen_37:5. God said, that he spake to other prophets in dreams, but to Moses face to face. The Midianites gave credit to dreams, as appears from that which a Midianite related to his companion; and from whose interpretation Gideon took a happy omen, Jdg_7:13; Jdg_7:15. The Prophet Jeremiah exclaims against impostors who pretended to have had dreams, and abused the credulity of the people: They prophesy lies in my name, saying, I have dreamed, I have dreamed. The prophet that hath a dream, let him tell a dream; and he that hath my word, let him tell it faithfully, saith the Lord, Jer_23:25; Jer_23:28-29. The Prophet Joel promises from God, that in the reign of the Messiah, the effusion of the Holy Spirit should be so copious, that the old men should have prophetic dreams, and the young men should receive visions, Joe_2:28.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
Of all the subjects upon which the mind of man has speculated, there is perhaps none which has more perplexed than that of dreaming.
Whatever may be the difficulties attending the subject, still we know that it has formed a channel through which Jehovah was pleased in former times to reveal His character and dispensations to His people.
In regard to the immediate cause of dreaming, the opinions of the ancients were very various.
We believe that dreams are ordinarily the re-embodiment of thoughts which have before, in some shape or other, occupied our minds. They are broken fragments of our former conceptions revived, and heterogeneously brought together. If they break off from their connecting chain, and become loosely associated, they exhibit ofttimes absurd combinations, but the elements still subsist. If, for instance, any irritation, such as pain, fever, etc., should excite the perceptive organs, while the reflective ones are under the influence of sleep, we have a consciousness of objects, colors, or sounds being presented to us, just as if the former organs were actually stimulated by having such impressions communicated to them by the external senses; while, in consequence of the repose of the reflecting power, we are unable to rectify the illusion, and conceive that the scenes passing before us, or the sounds that we hear, have a real existence. This want of mutual cooperation between the different faculties of the mind may account for the disjointed character of dreams. This position might be fully substantiated by an appeal to the evidence of fact. Dr. Beattie speaks of a man who could be made to dream anything by whispering in his ear. Dr. Gregory relates of himself that, having once had occasion to apply a bottle of hot water to his own feet when he retired to bed, he dreamed that he was ascending the side of Mount Etna, and that he found the heat of the ground almost insufferable. Persons who have had a blister applied to their head have been known to dream of being scalped by a party of North American Indians. Sleeping in a smoky room, we may dream of a house or city being in flames. The smell of a flower applied to the nostrils may call forth the idea of walking in a garden; and the sound of a flute may excite in us the most pleasurable associations.
The only one of our mental powers which is not suspended while dreaming is fancy, or imagination. We often find memory and judgment alternately suspended and exercised. Sometimes we fancy ourselves contemporaneous with persons who have lived ages before: here memory is at work, but judgment is set aside. We dream of carrying on a very connected discourse with a deceased friend, and are not conscious that he is no more: here judgment is awake, but memory suspended. These irregularities, or want of mutual cooperation in the different faculties of the mind may form, for aught we know, the plan by which God gives health and vigor to the whole soul.
How God revealed Himself by dreams, and raised up persons to interpret them, the Scriptures abundantly testify. Under the three successive dispensations we find this channel of communication with man adopted. It was doubtless in this way that God appeared to the father of the faithful, ordering him to forsake country, kindred, and his father's house, and to go into the land that He would show him. To this divine command, Abraham paid a ready obedience. It was by a similar prompt obedience to the admonition conveyed to him in a dream, that Abimelech (Gen_20:3) himself and Abraham, too, were saved from the evil consequences of his meditated act. To Jacob, also, God appeared frequently in a dream (Gen_28:19; Gen_31:10); and his on Joseph, while yet a child, had dreams predictive of his future advancement (Gen_37:6-11).
Such were some of the dreams by which God revealed Himself under the patriarchal dispensation, and that the same divine mode of communicating with man was continued under that of Moses is evident from an express word of promise (Num_12:6). That dreams were one of the ways whereby God used to signify His pleasure, and from the complaint of Saul to the spirit of Samuel (whom the witch pretended to raise up), when he asked him, 'Why hast thou disquieted me to bring me up?' Saul answered, 'I am sore distressed; for the Philistines make war against me, and God is departed from me, and answers me no more; neither by prophets, nor by dreams: therefore I have called thee that thou mayest make known to me what I shall do.' And, in order to guard against imposition, Moses pronounced a penalty against dreams which were invented and wickedly made use of, for the promotion of idolatry (Deu_13:1-5). Thus Zechariah (Zec_10:2) complains: 'The idols have spoken vanity, and the diviners have spoken a lie, and have told false dreams; they comfort in vain.' And so Jeremiah (Jer_23:25), 'I have heard what the prophets said that prophesy lies in My name, saying, I have dreamed, I have dreamed,' etc. Yet this abuse did not alter God's plan in the right use of them; for in Jer_23:28 it is said, 'the prophet that hath a dream, and he that hath My word, let him speak My word faithfully. What is the chaff to the wheat? saith the Lord.'
When Gideon warred with the Amalekites, and was alarmed at their vast multitudes, he was encouraged to do God's will by overhearing one of them relate his dream, and another giving the interpretation (Judges 7). Again, it was in a dream that God was pleased to grant Solomon a promise of wisdom and understanding (1Ki_3:5, etc.). Here we may perceive what converse the Lord was pleased to hold with Solomon in a dream; and the sacred record informs us how punctually everything herein promised was fulfilled.
The knowledge of visions and dreams is reckoned among the principal gifts and graces sometimes bestowed by God upon them that fear Him; so it is said of Daniel and his companions, that 'God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams (Dan_1:17). And the God who had imparted this spirit unto His servant Daniel soon, in the arrangement of His providence, gave the signal occasion for its exercise recorded in the second chapter of his book. In the dream of Nebuchadnezzar a great variety of ends were attained in reference to Babylon, Israel, and indeed the world?all of which were worthy of God's miraculous interference.
That this method of God's revealing himself was not confined to the legal dispensation, but was to be extended to the Christian, is evident from Joel (Joe_2:28), 'And afterwards (saith the Lord) I will pour out My spirit upon all flesh; and your sons and your daughters shall prophesy; your young men shall see visions, and your old men shall dream dreams.' In Act_2:17, we find the Apostle Peter applying this to the illumination of the Holy Ghost. Accordingly, we read that when Joseph designed to put Mary away, because he perceived her to be with child, he was turned from his purpose by a dream, in which an angel made the truth of the matter known to him (Mat_1:20). And in the following chapter it is stated, that God, in a dream, warned the wise men not to return to Herod. Moreover, in Mat_2:13; Mat_2:19, Joseph is instructed to flee into and return from Egypt with the child Jesus.
We inquire not how far God may have revealed Himself to man beyond what Holy Scripture records. Some of the dreams both of ancient and modern times, which lay claim to a divine character, are certainly striking, and may, for aught we know, have had, and may still have, a collateral bearing on the development of God's purposes.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
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