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Malachi 3

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1 ιδου-I εγω- P--NS εκ αποστελλω-V1--PAI1S ο- A--ASM αγγελος-N2--ASM εγω- P--GS και-C επιβλεπω-VF--FMI3S οδος-N2--ASF προ-P προσωπον-N2N-GSN εγω- P--GS και-C εξαιφνης-D ηκω-VF--FAI3S εις-P ο- A--ASM ναος-N2--ASM εαυτου- D--GSM κυριος-N2--NSM ος- --ASM συ- P--NP ζητεω-V2--PAI2P και-C ο- A--NSM αγγελος-N2--NSM ο- A--GSF διαθηκη-N1--GSF ος- --ASM συ- P--NP θελω-V1--PAI2P ιδου-I ερχομαι-V1--PMI3S λεγω-V1--PAI3S κυριος-N2--NSM παντοκρατωρ-N3 -NSM

2 και-C τις- I--NSM υπομενω-VF2-FAI3S ημερα-N1A-ASF εισοδος-N2--GSF αυτος- D--GSM η-C τις- I--NSM υποιστημι-VF--FMI3S εν-P ο- A--DSF οπτασια-N1A-DSF αυτος- D--GSM διοτι-C αυτος- D--NSM ειςπορευομαι-V1--PMI3S ως-C πυρ-N3--ASN χωνευτηριον-N2N-GSN και-C ως-C ποα-N1A-ASN πλυνω-V1--PAPGPM

3 και-C καταιζω-VF2-FMI3S χωνευω-V1--PAPNSM και-C καθαριζω-V1--PAPNSM ως-C ο- A--ASN αργυριον-N2N-ASN και-C ως-C ο- A--ASN χρυσιον-N2N-ASN και-C καθαριζω-VF2-FAI3S ο- A--APM υιος-N2--APM *λευι-N---GSM και-C χεω-VF2-FAI3S αυτος- D--APM ως-C ο- A--ASN χρυσιον-N2N-ASN και-C ως-C ο- A--ASN αργυριον-N2N-ASN και-C ειμι-VF--FMI3P ο- A--DSM κυριος-N2--DSM προςαγω-V1--PAPNPM θυσια-N1A-ASF εν-P δικαιοσυνη-N1--DSF

4 και-C αρεσω-VF--FAI3S ο- A--DSM κυριος-N2--DSM θυσια-N1A-NSF *ιουδα-N---GSM και-C *ιερουσαλημ-N---GSF καθως-D ο- A--NPF ημερα-N1A-NPF ο- A--GSM αιων-N3W-GSM και-C καθως-D ο- A--APN ετος-N3E-APN ο- A--APN εμπροσθεν-D

5 και-C προςαγω-VF--FAI1S προς-P συ- P--AP εν-P κρισις-N3I-DSF και-C ειμι-VF--FMI1S μαρτυς-N3--NSM ταχυς-A3U-NSM επι-P ο- A--APF φαρμακος-N2--APF και-C επι-P ο- A--APF μοιχαλις-N3D-APF και-C επι-P ο- A--APM ομνυμι-V5--PAPAPM ο- A--DSN ονομα-N3M-DSN εγω- P--GS επι-P ψευδος-N3E-DSN και-C επι-P ο- A--APM αποστερεω-V2--PAPAPM μισθος-N2--ASM μισθωτος-A1--GSM και-C ο- A--APM καταδυναστευω-V1--PAPAPM χηρα-N1A-ASF και-C ο- A--APM κονδυλιζω-V1--PAPAPM ορφανος-A1--APM και-C ο- A--APM εκκλινω-V1--PAPAPM κρισις-N3I-ASF προσηλυτος-N2--GSM και-C ο- A--APM μη-D φοβεω-V2--PMPAPM εγω- P--AS λεγω-V1--PAI3S κυριος-N2--NSM παντοκρατωρ-N3 -NSM

6 διοτι-C εγω- P--NS κυριος-N2--NSM ο- A--NSM θεος-N2--NSM συ- P--GP και-C ου-D αλλοιοω-VM--XPI1S και-C συ- P--NP υιος-N2--NPM *ιακωβ-N---GSM ου-D αποεχω-V1--PMI2P

7 απο-P ο- A--GPF αδικια-N1A-GPF ο- A--GPM πατηρ-N3--GPM συ- P--GP εκκλινω-VAI-AAI2P νομιμος-A1--APN εγω- P--GS και-C ου-D φυλασσω-VAI-AMI2P επιστρεφω-VA--AAD2P προς-P εγω- P--AS και-C επιστρεφω-VD--FPI1S προς-P συ- P--AP λεγω-V1--PAI3S κυριος-N2--NSM παντοκρατωρ-N3 -NSM και-C ειπον-VAI-AAI2P εν-P τις- I--DSN επιστρεφω-VA--AAS1P

8 ει-C πτερνιζω-VF2-FAI3S ανθρωπος-N2--NSM θεος-N2--ASM διοτι-C συ- P--NP πτερνιζω-V1--PAI2P εγω- P--AS και-C ειπον-VF2-FAI2P εν-P τις- I--DSN πτερνιζω-VXI-XAI1P συ- P--AS οτι-C ο- A--APN επιδεκατος-A1--APN και-C ο- A--NPF απαρχη-N1--NPF μετα-P συ- P--GP ειμι-V9--PAI3P

9 και-C αποβλεπω-V1--PAPNPM συ- P--NP αποβλεπω-V1--PAI2P και-C εγω- P--AS συ- P--NP πτερνιζω-V1--PAI2P ο- A--ASN εθνος-N3E-ASN συντελεω-VSI-API3S

10 και-C ειςφερω-VAI-AAI2P πας-A3--APN ο- A--APN εκφοριον-N2N-APN εις-P ο- A--APM θησαυρος-N2--APM και-C εν-P ο- A--DSM οικος-N2--DSM αυτος- D--GSM ειμι-V9--FMI3S ο- A--NSF διαρπαγη-N1--NSF αυτος- D--GSM επισκεπτω-VA--AMD2P δη-X εν-P ουτος- D--DSN λεγω-V1--PAI3S κυριος-N2--NSM παντοκρατωρ-N3 -NSM εαν-C μη-D αναοιγω-VA--AAS1S συ- P--DP ο- A--APM καταρρακτης-N1M-APM ο- A--GSM ουρανος-N2--GSM και-C εκχεω-VF2-FAI1S συ- P--DP ο- A--ASF ευλογια-N1A-ASF εγω- P--GS εως-P ο- A--GSN ικανοω-VC--APN

11 και-C διαστελλω-VF2-FAI1S συ- P--DP εις-P βρωσις-N3I-ASF και-C ου-D μη-D διαφθειρω-V1--PAI1S συ- P--GP ο- A--ASM καρπος-N2--ASM ο- A--GSF γη-N1--GSF και-C ου-D μη-D ασθενεω-VA--AAS3S συ- P--GP ο- A--NSF αμπελος-N2--NSF ο- A--NSF εν-P ο- A--DSM αγρος-N2--DSM λεγω-V1--PAI3S κυριος-N2--NSM παντοκρατωρ-N3 -NSM

12 και-C μακαριζω-VF2-FAI3P συ- P--AP πας-A3--APN ο- A--APN εθνος-N3E-APN διοτι-C ειμι-VF--FMI2P συ- P--NP γη-N1--NSF θελητος-A1--NSF λεγω-V1--PAI3S κυριος-N2--NSM παντοκρατωρ-N3 -NSM

13 βαρυνω-VAI-AAI2P επι-P εγω- P--AS ο- A--APM λογος-N2--APM συ- P--GP λεγω-V1--PAI3S κυριος-N2--NSM και-C ειπον-VAI-AAI2P εν-P τις- I--DSN καταλαλεω-VAI-AAI1P κατα-P συ- P--GS

14 ειπον-VAI-AAI2P ματαιος-A1A-NSM ο- A--NSM δουλευω-V1--PAPNSM θεος-N2--DSM και-C τις- I--ASN πολυς-A3C-ASN οτι-C φυλασσω-VAI-AAI1P ο- A--APN φυλαγμα-N3M-APN αυτος- D--GSM και-C διοτι-C πορευομαι-VCI-API1P ικετης-N1M-NPM προ-P προσωπον-N2N-GSN κυριος-N2--GSM παντοκρατωρ-N3 -GSM

15 και-C νυν-D εγω- P--NP μακαριζω-V1--PAI1P αλλοτριος-A1A-APM και-C αναοικοδομεω-V2--PMI3P πας-A3--NPM ποιεω-V2--PAPNPM ανομος-A1B-APN και-C αντιιστημι-VHI-AAI3P θεος-N2--DSM και-C σωζω-VCI-API3P

16 ουτος- D--APN καταλαλεω-VAI-AAI3P ο- A--NPM φοβεω-V2--PMPNPM ο- A--ASM κυριος-N2--ASM εκαστος-A1--NSM προς-P ο- A--ASM πλησιον-D αυτος- D--GSM και-C προςεχω-VBI-AAI3S κυριος-N2--NSM και-C ειςακουω-VAI-AAI3S και-C γραφω-VAI-AAI3S βιβλιον-N2N-ASN μνημοσυνον-N2N-GSN ενωπιον-P αυτος- D--GSM ο- A--DPM φοβεω-V2--PMPDPM ο- A--ASM κυριος-N2--ASM και-C ευλαβεομαι-V2--PMPDPM ο- A--ASN ονομα-N3M-ASN αυτος- D--GSM

17 και-C ειμι-VF--FMI3P εγω- P--DS λεγω-V1--PAI3S κυριος-N2--NSM παντοκρατωρ-N3 -NSM εις-P ημερα-N1A-ASF ος- --ASF εγω- P--NS ποιεω-V2--PAI1S εις-P περιποιησις-N3I-ASF και-C αιρετιζω-VF2-FAI1S αυτος- D--APM ος- --ASM τροπος-N2--ASM αιρετιζω-V1--PAI3S ανθρωπος-N2--NSM ο- A--ASM υιος-N2--ASM αυτος- D--GSM ο- A--ASM δουλευω-V1--PAPASM αυτος- D--DSM

18 και-C επιστρεφω-VD--FPI2P και-C οραω-VF--FMI2P ανα-P μεσος-A1--ASN δικαιος-A1A-GSM και-C ανα-P μεσος-A1--ASN ανομος-A1B-GSM και-C ανα-P μεσος-A1--ASN ο- A--GSM δουλευω-V1--PAPGSM θεος-N2--DSM και-C ο- A--GSM μη-D δουλευω-V1--PAPGSM

19 διοτι-C ιδου-I ημερα-N1A-NSF κυριος-N2--GSM ερχομαι-V1--PMI3S καιω-V1--PMPNSF ως-C κλιβανος-A1--NSM και-C φλεγω-VF--FAI3S αυτος- D--APM και-C ειμι-VF--FMI3P πας-A3--NPM ο- A--NPM αλλογενης-A3H-NPM και-C πας-A3--NPM ο- A--NPM ποιεω-V2--PAPNPM ανομος-A1B-APN καλαμη-N1--NSF και-C ανααπτω-VF--FAI3S αυτος- D--APM ο- A--NSF ημερα-N1A-NSF ο- A--NSF ερχομαι-V1--PMPNSF λεγω-V1--PAI3S κυριος-N2--NSM παντοκρατωρ-N3 -NSM και-C ου-D μη-D υπολειπω-VV--APS3S εκ-P αυτος- D--GPM ριζα-N1S-NSF ουδε-C κλημα-N3M-NSN

20 και-C ανατελλω-VF2-FAI3S συ- P--DP ο- A--DPM φοβεω-V2--PMPDPM ο- A--ASN ονομα-N3M-ASN εγω- P--GS ηλιος-N2--NSM δικαιοσυνη-N1--GSF και-C ιασις-N3I-NSF εν-P ο- A--DPF πτερυξ-N3G-DPF αυτος- D--GSM και-C εκερχομαι-VF--FMI2P και-C σκιρταω-VF--FAI2P ως-C μοσχαριον-N2N-APN εκ-P δεσμος-N2--GPM αναιημι-VM--XMPAPN

21 και-C καταπατεω-VF--FAI2P ανομος-A1B-APM διοτι-C ειμι-VF--FMI3P σποδος-N2--NSF υποκατω-P ο- A--GPM πους-N3D-GPM συ- P--GP εν-P ο- A--DSF ημερα-N1A-DSF ος- --DSF εγω- P--NS ποιεω-V2--PAI1S λεγω-V1--PAI3S κυριος-N2--NSM παντοκρατωρ-N3 -NSM

22 και-C ιδου-I εγω- P--NS αποστελλω-V1--PAI1S συ- P--DP *ηλιας-N1T-ASM ο- A--ASM *θεσβιτης-N1M-ASM πριν-D ερχομαι-VB--AAN ημερα-N1A-ASF κυριος-N2--GSM ο- A--ASF μεγας-A1--ASF και-C επιφανης-A3H-ASF

23 ος- --NSM απο καταιστημι-VF--FAI3S καρδια-N1A-ASF πατηρ-N3--GSM προς-P υιος-N2--ASM και-C καρδια-N1A-ASF ανθρωπος-N2--GSM προς-P ο- A--ASM πλησιον-D αυτος- D--GSM μη-D ερχομαι-VB--AAS1S και-C πατασσω-VF--FAI1S ο- A--ASF γη-N1--ASF αρδην-D

24 μιμνησκω-VS--APD2P νομος-N2--GSM *μωυσης-N1M-GSM ο- A--GSM δουλος-N2--GSM εγω- P--GS καθοτι-D εντελλομαι-VAI-AMI1S αυτος- D--DSM εν-P *χωρηβ-N---DS προς-P πας-A3--ASM ο- A--ASM *ισραηλ-N---ASM προσταγμα-N3M-APN και-C δικαιωμα-N3M-APN

   

От "Съчиненията на Сведенборг

 

Arcana Coelestia #6752

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6752. 'And she called his name Moses' means the essential nature of the state then. This is clear from the meaning of 'name' and 'calling the name as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2714, 3006, 3421, 6674, at this point the essential nature of a state because when someone's name is mentioned, that particular name used then means the state, 1946, 2643, 3422, 4298. This essential nature of a state that is meant is the nature of the state of the law of God as it was in the beginning with the Lord, and the nature of the state of God's truth as it is in the beginning with a person who is being regenerated. There are two people primarily who represent the Lord with respect to the Word, namely Moses and Elijah. Moses represents the Lord with respect to the historical books, Elijah with respect to the Prophets. In addition to those two there is Elisha, and lastly John the Baptist, who is therefore the one who is meant by 'the Elijah who is to come', Matthew 17:10-13; Luke 1:17. But before one can show that Moses represents the law of God, one must say what the law of God is. In a broad sense God's law means the whole Word; in a narrower sense it means the historical section of the Word; in a restricted sense it means what was written through Moses; and in a very restricted sense it means the Ten Commandments written upon Mount Sinai on tablets of stone. Moses represents the law in the narrower sense as well as in the restricted sense and also in the very restricted.

[2] In a broad sense the Law is the whole Word, both the historical section and the prophetical part. This is clear in John,

We have heard from the Law that the Christ (the Messiah) remains forever. John 12:34.

The fact that 'the Law' here is used to mean the prophetical part as well is self-evident, for this is a reference to what is written in Isaiah 9:6-7; in David, Psalms 110:4; and in Daniel 7:13-14. In the same gospel,

In order that the Word written in the Law might be fulfilled, They hated Me without a cause. John 15:25.

Much the same applies here, for it is a reference to what is written in David, Psalms 35:19. In Matthew,

Truly I say to you, Even until heaven and earth pass away, one jot or one small part of a letter will not pass from the Law till all things are done. Matthew 5:18.

Here 'the Law' in a broad sense stands for the whole Word.

[3] The Law in a narrower sense is the historical section of the Word. This is clear in Matthew,

All things whatever you wish people to do to you, do also to them; for this is the Law and the Prophets. Matthew 7:12.

Here the Word is divided into 'the Law' and 'the Prophets'; and as the Word has been divided into the historical section and the prophetical part, it follows that 'the Law' is used to mean the historical section of the Word, and 'the Prophets' to mean the prophetical part. A similar example occurs in the same gospel,

On these two commandments hang the Law and the Prophets. Matthew 22:40.

And in Luke,

The Law and the Prophets were until John. Since that time the kingdom of God is proclaimed. Luke 16:16; Matthew 11:13.

[4] In a restricted sense the Law is the Word that was written through Moses. This is clear in Moses,

When Moses had finished writing the words of this Law in a book, even until he had completed them, Moses commanded the Levites carrying the ark of Jehovah, saying, Take the book of this Law, and put it at the side of the ark of the covenant of Jehovah your God. Deuteronomy 31:14-26.

'The book of the Law' stands for the Books of Moses. In the same book,

If you do not take care to do all the words of this Law which are written in this book, Jehovah will send 1 upon you every sickness and every plague that is not written in the book of this Law, until you are destroyed. Deuteronomy 28:58, 61.

The meaning is similar here. In David,

In the Law of Jehovah is his delight, and in His Law he meditates day and night. Psalms 1:2.

'The Law of Jehovah' stands for the Books of Moses, for the prophetical books had not yet been written; nor had the historical books apart from the Book of Joshua and the Book of Judges. In addition this restricted meaning of 'the Law' occurs in places containing the expression 'the Law of Moses', which are dealt with immediately below.

[5] In a very restricted sense the Law is the Ten Commandments written upon Mount Sinai on the tablets of stone, as is well known, see Joshua 8:32. This Law is also called the Testimony, Exodus 25:16, 21.

[6] Moses represents the Law in the narrower sense, which is the historical section of the Word, also the Law in the restricted sense, and in the very restricted sense too. This is clear from those places in the Word in which the name Moses is used instead of the Law, and those in which the Law is called the Law of Moses, as in Luke,

Abraham said to him, They have Moses and the Prophets, let them hear them. If they do not hear Moses and the Prophets, neither will they be persuaded if someone rises from the dead. Luke 16:29, 31.

Here 'Moses and the Prophets' has the same meaning as 'the Law and the Prophets', which is the historical section and the prophetical part of the Word. From this it is evident that 'Moses' is the Law or historical section of the Word. In the same gospel,

Jesus beginning at Moses and all the prophets explained in all the scriptures the things that concerned Himself. Luke 24:27.

In the same chapter,

All things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me. Luke 24:44.

In John,

Philip said, We have found him of whom Moses wrote in the Law - Jesus. John 1:45.

In the same gospel,

In the Law Moses commanded us. John 8:5.

In Daniel,

The curse and the oath which was written in the Law of Moses the servant of God has come down onto us, because we have sinned against Him. As it is written in the Law of Moses, All this evil has come upon us. Daniel 9:11, 13.

In Joshua,

Joshua wrote on the stone of the altar a copy of the Law of Moses. Joshua 8:32.

[7] The expression 'the Law of Moses' is used because Moses represents the Lord with respect to the Law, that is, the Word, and in a narrower sense the historical section of the Word. This explains why what is the Lord's is ascribed to Moses, as in John,

Moses gave you the Law, Moses gave you circumcision. If a man (homo) receives circumcision on the sabbath, so that the Law of Moses may not be broken... John 7:19, 22-23.

In Mark,

Moses said, Honour your father and your mother. Mark 7:10.

In the same gospel,

Jesus answering said to them, What did Moses command you? They said, Moses permitted him to write a certificate of divorce, and to put her away. Mark 10:3-4.

And because what is the Lord's is ascribed to Moses on account of his representation, both 'the Law of Moses' and 'the Law of the Lord' are used in Luke,

When the days of their purification according to the Law of Moses were completed, they brought Him to Jerusalem to present Him to the Lord (as it has been written in the Law of the Lord, that every male opening the womb is to be called holy to the Lord) and to offer a sacrifice according to what has been stated in the Law of the Lord, A pair of turtle doves and two young pigeons. Luke 2:22-24, 39.

[8] Because Moses represented the Law he was allowed to go in to the Lord on Mount Sinai, not only to receive there the tablets containing the Law but also to hear the statutes and judgements belonging to the Law, and to enjoin these commands on the people. It is also said that the people should therefore believe in Moses forever,

Jehovah said to Moses, Behold, I will come to you in a thick cloud, so that the people may hear when I speak to you, and also may believe in you forever. Exodus 19:9.

The expression 'in a thick cloud' is used because 'cloud' means the letter of the Word. Here also is the reason why it says, when Moses went in to the Lord on Mount Sinai, that he went 'into the cloud', Exodus 20:21; 14:2, 18; 34:2-5. For the meaning of 'the cloud' as the literal sense of the Word, see the Preface to Genesis 18, and also 4060, 4391, 5922, 6343 (end).

[9] And since Moses represented the Law or the Word, it also says that when he came down from Mount Sinai the skin on his face shone whenever he spoke, and so he would put a veil over his face, Exodus 34:28-end. 'The shining of his face' meant the inner spirit of the Law, for this dwells in the light of heaven and is therefore called the glory, 5922. While 'the veil' meant the outward form of the Law. The reason why he veiled his face whenever he spoke to the people was that the inner spirit was concealed from them, and had become so obscure to that people that they could not bear any light from it. For the meaning of 'the face' as that which is internal, see 1999, 2434, 3527, 7577, 4066, 4796-4805, 5102, 5695. Since 'Moses' represented the Lord with respect to the historical section of the Word and 'Elijah' represented the Lord with respect to the prophetical part, Moses and Elijah were therefore seen talking to the Lord at His transfiguration, Matthew 17:3. No others except those who represented the Word could have talked to the Lord when He manifested His Divinity in the world; for talking to the Lord is done through the Word. Regarding Elijah's representation of the Lord with respect to the Word, see 1762, 5247 (end).

[10] And since these two together, both Moses and Elijah, represented the whole Word, both are mentioned in Malachi where the sending of Elijah before the Lord is referred to,

Remember the Law of Moses, My servant, which I commanded him in Horeb for all Israel - the statutes and judgements. Lo, I am sending you Elijah the prophet before the great and terrifying day of Jehovah comes. Malachi 4:4-6.

These words imply that one was to go before who was to announce the [Lord's] Coming, in accordance with the Word.

Бележки под линия:

1. Following the Latin version of Sebastian Schmidt Swedenborg adds a word meaning secretly, which does not represent any word in the Hebrew.

  
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Thanks to the Swedenborg Society for the permission to use this translation.

Библията

 

Genesis 41

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1 It happened at the end of two full years, that Pharaoh dreamed: and behold, he stood by the river.

2 Behold, there came up out of the river seven cattle, sleek and fat, and they fed in the marsh grass.

3 Behold, seven other cattle came up after them out of the river, ugly and thin, and stood by the other cattle on the brink of the river.

4 The ugly and thin cattle ate up the seven sleek and fat cattle. So Pharaoh awoke.

5 He slept and dreamed a second time: and behold, seven heads of grain came up on one stalk, healthy and good.

6 Behold, seven heads of grain, thin and blasted with the east wind, sprung up after them.

7 The thin heads of grain swallowed up the seven healthy and full ears. Pharaoh awoke, and behold, it was a dream.

8 It happened in the morning that his spirit was troubled, and he sent and called for all of Egypt's magicians and wise men. Pharaoh told them his dreams, but there was no one who could interpret them to Pharaoh.

9 Then the chief cupbearer spoke to Pharaoh, saying, "I remember my faults today.

10 Pharaoh was angry with his servants, and put me in custody in the house of the captain of the guard, me and the chief baker.

11 We dreamed a dream in one night, I and he. We dreamed each man according to the interpretation of his dream.

12 There was with us there a young man, a Hebrew, servant to the captain of the guard, and we told him, and he interpreted to us our dreams. To each man according to his dream he interpreted.

13 It happened, as he interpreted to us, so it was: he restored me to my office, and he hanged him."

14 Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon. He shaved himself, changed his clothing, and came in to Pharaoh.

15 Pharaoh said to Joseph, "I have dreamed a dream, and there is no one who can interpret it. I have heard it said of you, that when you hear a dream you can interpret it."

16 Joseph answered Pharaoh, saying, "It isn't in me. God will give Pharaoh an answer of peace."

17 Pharaoh spoke to Joseph, "In my dream, behold, I stood on the brink of the river:

18 and behold, there came up out of the river seven cattle, fat and sleek. They fed in the marsh grass,

19 and behold, seven other cattle came up after them, poor and very ugly and thin, such as I never saw in all the land of Egypt for ugliness.

20 The thin and ugly cattle ate up the first seven fat cattle,

21 and when they had eaten them up, it couldn't be known that they had eaten them, but they were still ugly, as at the beginning. So I awoke.

22 I saw in my dream, and behold, seven heads of grain came up on one stalk, full and good:

23 and behold, seven heads of grain, withered, thin, and blasted with the east wind, sprung up after them.

24 The thin heads of grain swallowed up the seven good heads of grain. I told it to the magicians, but there was no one who could explain it to me."

25 Joseph said to Pharaoh, "The dream of Pharaoh is one. What God is about to do he has declared to Pharaoh.

26 The seven good cattle are seven years; and the seven good heads of grain are seven years. The dream is one.

27 The seven thin and ugly cattle that came up after them are seven years, and also the seven empty heads of grain blasted with the east wind; they will be seven years of famine.

28 That is the thing which I spoke to Pharaoh. What God is about to do he has shown to Pharaoh.

29 Behold, there come seven years of great plenty throughout all the land of Egypt.

30 There will arise after them seven years of famine, and all the plenty will be forgotten in the land of Egypt. The famine will consume the land,

31 and the plenty will not be known in the land by reason of that famine which follows; for it will be very grievous.

32 The dream was doubled to Pharaoh, because the thing is established by God, and God will shortly bring it to pass.

33 "Now therefore let Pharaoh look for a discreet and wise man, and set him over the land of Egypt.

34 Let Pharaoh do this, and let him appoint overseers over the land, and take up the fifth part of the land of Egypt's produce in the seven plenteous years.

35 Let them gather all the food of these good years that come, and lay up grain under the hand of Pharaoh for food in the cities, and let them keep it.

36 The food will be for a store to the land against the seven years of famine, which will be in the land of Egypt; that the land not perish through the famine."

37 The thing was good in the eyes of Pharaoh, and in the eyes of all his servants.

38 Pharaoh said to his servants, "Can we find such a one as this, a man in whom is the Spirit of God?"

39 Pharaoh said to Joseph, "Because God has shown you all of this, there is none so discreet and wise as you.

40 You shall be over my house, and according to your word will all my people be ruled. Only in the throne I will be greater than you."

41 Pharaoh said to Joseph, "Behold, I have set you over all the land of Egypt."

42 Pharaoh took off his signet ring from his hand, and put it on Joseph's hand, and arrayed him in robes of fine linen, and put a gold chain about his neck,

43 and he made him to ride in the second chariot which he had. They cried before him, "Bow the knee!" He set him over all the land of Egypt.

44 Pharaoh said to Joseph, "I am Pharaoh, and without you shall no man lift up his hand or his foot in all the land of Egypt."

45 Pharaoh called Joseph's name Zaphenath-Paneah; and he gave him Asenath, the daughter of Potiphera priest of On as a wife. Joseph went out over the land of Egypt.

46 Joseph was thirty years old when he stood before Pharaoh king of Egypt. Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.

47 In the seven plenteous years the earth brought forth abundantly.

48 He gathered up all the food of the seven years which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was around every city, he laid up in the same.

49 Joseph laid up grain as the sand of the sea, very much, until he stopped counting, for it was without number.

50 To Joseph were born two sons before the year of famine came, whom Asenath, the daughter of Potiphera priest of On, bore to him.

51 Joseph called the name of the firstborn Manasseh, "For," he said, "God has made me forget all my toil, and all my father's house."

52 The name of the second, he called Ephraim: "For God has made me fruitful in the land of my affliction."

53 The seven years of plenty, that were in the land of Egypt, came to an end.

54 The seven years of famine began to come, just as Joseph had said. There was famine in all lands, but in all the land of Egypt there was bread.

55 When all the land of Egypt was famished, the people cried to Pharaoh for bread, and Pharaoh said to all the Egyptians, "Go to Joseph. What he says to you, do."

56 The famine was over all the surface of the earth. Joseph opened all the store houses, and sold to the Egyptians. The famine was severe in the land of Egypt.

57 All countries came into Egypt, to Joseph, to buy grain, because the famine was severe in all the earth.

   

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