Continued from the Introduction
Of the three methods of divine revelation given through the nevi'im (prophets), dreams (Heb. halôm) rank at the bottom of the list in importance:
- 1. Direct face-to-face Revelation;
- 2. Visions; and
- 3. Prophetic dreams.
Twenty dreams are recorded in the Bible, with several people having two dreams: Abimelech (Genesis 20:3) Jacob (Genesis 28:12), Jacob (Genesis 31:10), Laban (Genesis 31:24), Joseph (Genesis 37:5), Joseph (Genesis 37:9), the butler of the king of Egypt (Genesis 40:5), the baker of the king of Egypt (Genesis 40:5), Pharaoh (Genesis 41:1), Pharaoh (Genesis 41:5), the man in Gideon's army (Judges 7:13), Solomon (1 Kings 3:5), Nebuchadnezzar (Daniel 2:3), Nebuchadnezzar (Daniel 4:5), Daniel (Daniel 7:1), Joseph (Matthew 1:20), Joseph (Matthew 2:13), the wise men (Matthew 2:12), Joseph (Matthew 2:19) and Pilate's wife (Matthew 27:19).
If one compares the 'dream' literature of the Babylonians and the Egyptians with the references to dreams in the Tanakh (Old Testament) one is impressed by the Hebrews' lack of preoccupation with this phenomenon. Nor is the religious significance of the dreams that are recorded in the Tanakh (Old Testament) at all prominent. Indeed, dreams are said to derive from the activities in which the dreamer has been immersed during the day:
"...a dream comes through much activity" (Eccl.5:3, NKJV).
The Psalmist recognises that most dreams are just human fantasies and therefore of little value:
"As a dream when one awakes,
so when You arise, O Yahweh,
You will despise them as fantasies"
(Ps.73:20, NIV).
By the second century BC, Israelites had not only got wise to the limited value of dreams but realised how Satan could influence and use them in order to deceive as well:
"For dreams have deceived many, and those who put their hope in them have perished" (Sirach 34:7, NRSV).
This probably explains the historical Israelite ambivalence and caution toward dreams as a reliable mode of divine revelation in the general sense to those not clearly possessing the prophetic gift. It is for similar reasons that Messianic Evangelicals likewise tread with great caution in an age, heavily influenced by the New Age and occult, when some believers make fantastic claims as to the divine origin not only of their dreams but visions and revelations too.
However, that having been said, the Tanakh (Old Testament) does absolutely recognise that, whatever the origin of a dream, it may become a means by which Yahweh communicates with men, be they Israelites (1 Ki.3:5) or non-Israelites like Abimelech and Laban (Gen.20; 31).
Dreams recorded in Scripture are of two kinds:
- 1. Dreams consisting of the ordinary dream phenomena in which the sleeper 'sees' a connected series of images which correspond to events in everyday life (Gen.40:9-17; 41:1-7); and
- 2. Dreams which communicate to a sleeper a message from Yahweh (Gen.20:3-7; 1 Ki.3:5-15; Mt.1:20-24; Ac.18:9ff.).
However, on occasion a vision and an accompanying communication were received simultaneously (Ac.16:9).
In common with contemporary peoples the Hebrews sought an explanation of their dream-experiences. But in the matter of the interpretation of dreams the Bible distinguishes between the dream-phenomenon reported by non-Israelites and by Israelites. Gentiles such as Pharaoh (Gen.41:15ff.) and his high-ranking officers (Gen.40:12ff., 18ff.) require Joseph to explain their dreams, and Nebuchadnezzar needs Daniel (Dan.2:17ff.). On occasion Elohim (God) Himself speaks and so renders human intervention unnecessary (Gen.20:3ff.; 31:24; Mt.2:12). But when members of the covenant community dream, the interpretation accompanies the dream (Gen.37:5-10; Ac.16:9ff.).
This subject is important for the Tanakh (Old Testament) view of prophecy. Among the Hebrews there was a close association between dreams and the function of the navi (prophet). The locus classicus is Deuteronomy:
"If a navi (prophet), or one who foretells by dreams, appears among you and announces to you a miraculous sign or wonder, and if the sign or wonder of which he has spoken takes place, and he says, 'Let us follow other elohim (gods)' (elohim/gods you have not known) 'and let us worship them,' you must not listen to the devarim (words) of that navi (prophet) or dreamer. Yahweh your Elohim (God) is testing you to find out whether you love Him with all your heart and with all your soul. It is Yahweh your Elohim (God) you must follow, and Him you must revere. Keep his mitzvot (commandments) and obey Him; serve Him and hold fast to Him. That [false] navi (prophet) or dreamer must be put to death, because he preached rebellion against Yahweh your Elohim (God), who brought you out of Egypt and redeemed you from the land of slavery; he has tried to turn you from the derech (way) Yahweh your Elohim (God) commanded you to follow. You must purge the evil from among you" (Dt.13:1-5, NIV).
However, note:
"Formerly in Israel, when a man went to inquire of Elohim (God), he spoke thus: 'Come, let us go to the seer'; for he who is now called a navi (prophet) was formerly called a seer" (1 Sam.9:9, NKJV).
If "seer" means a man who has visions, then it supports Deuteronomy 13:1,3,5 where the navi (prophet) is mentioned along with the "dreamer" without betraying any sense of incongruity. The close connection between dreaming and prophesying is again revealed in Jeremiah:
"I have heard what the nevi'im (prophets) say who prophesy lies in my name. They say, 'I had a dream! I had a dream!...Indeed, I am against those who prophesy false dreams,' declares Yahweh. 'They tell them and lead my people astray with their reckless lies, yet I did not send or appoint them. They do not benefit these people in the least,' declares Yahweh" (Jer.23:25-26,32, NIV).
It is also clear that in the days of Samuel and Saul it was commonly believed that Yahweh spoke through dreams as well as by Urim & Thummim (Ex.28:30; Lev.8:8; Num.27:21; Dt.33:8,10) and nevi'im (prophets) (1 Sam.28:6).
However, a revelation through dream-phenomena was thought of as being inferior to a revelation that was received by the navi (prophet) from Yahweh at first hand. That is the conclusion which Numbers 12:6-8 forces upon us:
"When a navi (prophet) of Yahweh is among you,
I reveal Myself to him in visions,
I speak to him in dreams.
But this is not true of my servant Moses;
he is faithful in all My house.
With him I speak face to face,
clearly and not in riddles;
he sees the form of Yahweh.
Why then were you not afraid
to speak against my servant Moses?"
(Num.12:6-8, NIV).
Jeremiah uses this same kind of distinction in his attempts to discredit the 'revelations' of the false nevi'im (prophets) of his own day (Jer.23:25,32). Jeremiah is not denying that Yahweh speaks through dreams but he is claiming that the Davar Elohim (Word of God) which came to the authentic navi (prophet) in his communion with Elohim (God) was infinitely superior to any 'revelation' that may have come through dreams. The first was a hammer and a fire while the other was a straw:
"'Let the navi (prophet) who has a dream tell his dream, but let the one who has My Davar (Word) speak it faithfully. For what has straw to do with grain?' declares Yahweh. 'Is not My Davar (Word) like fire,' declares Yahweh, 'and like a hammer that breaks a rock in pieces?'" (Jer.23:28-29, NIV).
This register contains some of the most important prophetic dreams received by the founder, Lev-Tsiyon, and others of the New Covenant Assemblies of Yahweh (plus one or two from outside the community) that have been released for public viewing. Not all the prophetic dreams of NCAY (which run into the many thousands) are for public scrutiny but are to be had by members of the Chavurat Bekorot (Holy Order), the Priesthood Order of NCAY, nor has it been possible to locate every dream mentioned in sermons on this website. We hope that those indexed here will provide a broad enough range of material for the serious student of dreams to learn how to identify the different types and how to interpret them.
(22 March 2018)
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= Key Prophetic Dreams Associated with NCAY's Mission
