I hope you are as pleased to visit as I am that you came. The hope here is to organize Scriptures in ways that enable one to consider with fresh eyes the claims Jesus made regarding His Return: the timing, the nature, and the consequences. Most are acquainted with the teaching that, 50 generations after His claims, Jesus has yet to perform the soon Return He so urgently preached to those who saw Him go away. A portion of us find that teaching less than satisfying.
The Holy Spirit moved the Apostle Paul to write that the Church is "the pillar and ground of truth."
But since the disappearrance of the apostles, who really represents the Church? The vast, nameless masses or the select, famous few? The complete body of everyday believers or just the celebrity preachers?
Some among us today would have us to receive their opinions as "Gospel Truth" after they carefully select and then rely upon the quotations of a few, celebrated Christian writers from antiquity, as if such statements represent the voice of the Church as a whole. But do such famous individuals of antiquity really speak for the entire Church or just for themselves? Who among is authorized to say? Certainly many have professed to speak for the Church even as the Roman Pope claims to be the "vicar of Christ," that is, the sole authorized individual to represent the voice of Christ, (and therefore the Church), to the world. Does not God dwell "with the contrite in heart"? Do not the contrite focus upon daily obedience rather than making names for themselves? "Do not call anyone on earth 'father' or 'teacher' or 'master' or 'rabbi', for one is your Father and He is in the Heavens. And one is your teacher, master, and rabbi, the Lord Jesus Christ. And you are all brothers."
And so, again, I ask: who really represents the Church, the vast, nameless masses or the select, famous few?
Notice again how the verse does NOT say, "Famous theologians are the pillar and ground of truth." It does not say, "The creeds are the pillar and ground of truth." It does not say, "The Roman Catholic Pope is the pillar and ground of truth." Nor does it say that "The Reformers are the pillar and ground of truth." No, it does not say anywhere, "The so-called 'Church Fathers' are the pillar and ground of truth." Nor, "Your particular denomination's central leadership is the pillar and ground of truth." Not even, "Your pastor and the local church board are the pillar and ground of truth."
So, how do we determine the historic beliefs of the Church? By the words of the vocal elite focused upon getting their voices heard? Or by the words & actions of the nameless masses who focused upon daily living "quiet and peaceful lives in all godliness and reverence"?
It is the conviction of this website that the voice of the Church is heard through the words & actions of the vast body of Christians as a whole and not simply by the few famous, many of such became regarded for little reason beyond that they knew how to publish themselves.
The vast populace of Christendom of the 70-1070AD period, (and much of Christendom today), both the vocal elite & the nameless masses, speak & act of:
A) the Millennium began around the time the Apostles disappearred and was expected to end with dread after 1000AD; teachings of a yet future inauguration of a millennium were resisted as the heresy of "chiliasm," major proponents being the Montanists, widely discredited as a heretical cult.
B) Christian martyrs being made alive again and glorified to positions of delegated authority under an already reigning Christ, these Saints being appealed to for aid in the time of need and visiting mortals at times of need; much art and legends depicting these raised & glorified Saints as if seen by the artists themselves. So great a conviction of the power of the glorified and immortal Saints to reign over mortal men that some even went so far as to worship them though virtually all venerated them with memorial feasts and holidays, recognising their new authority received from Christ.
C) Jesus Himself appearing to individuals to receive them at their deaths or at crisis points of their lives, to heal them or just visiting them as He did His disciples following His Crucifixion and before HIs Ascension; much art depicting Jesus as if seen by the artists themselves.
D) The commonly held belief that one faces Judgment at the gates of Heaven just following his death, (not "soul sleeping" in the grave until the Return of Christ as Seventh Day Adventists teach). Even at modern funerals today it is commonly accepted that the deceased "is in a better place now" or "gone home to the Lord" knowing in themselves that Judgment (and its accompanying Resurrection) takes place following one's death.
All these speak in harmony with the 70-1070AD Millennium. Which cannot be said of any other system of eschatology.
Click below to download this insightful book in PDF format.
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Matthew 22:41-26:2 |
Mark 12:35-14:1 |
Luke 20:41-22:2 |
Though he tried, Mark Antony was never "king" (supreme leader) of the Romans. His highest rank was sharing the Triumvirate with Octavian, (who went on to become Emperor Augustus, a "king" over the Roman Empire). Nonetheless, Herod the Great felt he owed his rule to Mark Antony.
From: http://en.wikipedia.org/wiki/Mark_Antony
| Marcus Antonius | |
|---|---|
| January 14, 83 BC–August 1, 30 BC (age 53) | |
 Bust of Mark Antony (Vatican Museums) |
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| Place of birth | Rome, Roman Republic |
| Place of death | Alexandria, Ptolemaic Kingdom |
| Allegiance | Roman Republic |
| Years of service | 54–30 BC |
| Rank | General |
| Commands held | Roman army |
| Battles/wars |
Gallic Wars Caesar's civil war Antony's war on Parthia Battle of Mutina Battle of Philippi Battle of Actium |
Marcus Antonius (in Latin: M·ANTONIVS·M·F·M·N[1]) (c. January 14, 83 BC–August 1, 30 BC), known in English as Mark Antony, was a Roman politician and General. He was an important supporter and the loyal friend of Gaius Julius Caesar as a military commander and administrator, being Caesar's second cousin, once removed, by his mother Julia Antonia. After Caesar's assassination, Antony formed an official political alliance with Octavian (Augustus) and Marcus Aemilius Lepidus, known to historians today as the Second Triumvirate.
The triumvirate broke up in 33 BC. Disagreement between Octavian and Antony erupted into civil war, the Final War of the Roman Republic, in 31 BC. Antony was defeated by Octavian at the naval Battle of Actium, and in a brief land battle at Alexandria. He and his lover Cleopatra committed suicide shortly thereafter.
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A member of the Antonia gens, Antony was born in winter 87-6 BC,[citation needed] probably in Sulla's army besieging Athens during the Mithridatic War. His father was his namesake, Marcus Antonius Creticus, the son of the great rhetorician Marcus Antonius Orator who had been murdered and decapitated by order of Gaius Marius at the end of 87 B.C. His mother Julia was a daughter of Lucius Caesar (consul 90, censor 89), another Marian victim slain with Antonius the orator. His father (praetor 74) died in 71 B.C. during his command against Mediterranean piracy, and Julia soon remarried to Publius Cornelius Lentulus (Sura) (consul 71), an eminent patrician politician and co-leader of the infamous Conspiracy of Catiline named after the latter.
According to authorities like Plutarch, he spent his teenage years wandering the streets of Rome with his brothers and friends, most notably Gaius Curio (the later tribune 50 B.C.), with whom he is said to have had a long term homosexual liaison. Plutarch writes that before Antony reached 20 years of age, he was already indebted to the sum of 250 talents.[2] (About $5 million in today's money.[3])
After this period of recklessness, Antony fled to Greece to escape his creditors and to study rhetoric. After a short time spent in attendance on the philosophers at Athens, he was summoned by Aulus Gabinius, proconsul of Syria, to take part in the campaigns against Aristobulus II in Judea, and in support of King Ptolemy XII Auletes in Egypt. In the ensuing campaign, he demonstrated his talents as a cavalry commander and distinguished himself with bravery and courage.
Indeed, Antony's life was a mixture, often simultaneous, of astounding military honor along with equally astounding debauchery. In a similar vein, Plutarch noted that while his generosity helped raise him to the heights of power, he was equally hindered by his countless faults. [4]
In 54 BC, Antony became a member of the staff of Caesar's armies in Gaul and early Germany. He again proved to be a competent military leader in the Gallic Wars, but his personality caused instability wherever he went. Antony and Caesar were said to be best of friends as well as being fairly close relatives. Antony made himself ever available to assist Caesar in carrying out his military campaigns.
Raised by Caesar's influence to the offices of quaestor, augur, and tribune of the plebeians (50 BC), he supported the cause of his patron with great energy. Caesar's two proconsular commands, during a period of ten years, were expiring in 50 BC, and he wanted to return to Rome for the consular elections. But resistance from the conservative faction of the Roman Senate, led by Pompey, demanded that Caesar resign his proconsulship and the command of his armies before being allowed to seek re-election to the consulship.
This Caesar would not do, as such an act would at least temporarily render him a private citizen and thereby leave him open to prosecution for his acts while proconsul. It would also place him at the mercy of Pompey's armies. To prevent this occurrence Caesar bribed the plebian tribune Curio to use his veto to prevent a senatorial decree which would deprive Caesar of his armies and provincial command, and then made sure Antony was elected tribune for the next term of office. Antony exercised his tribunician veto, with the aim of preventing a senatorial decree declaring martial law against the veto, and was violently expelled from the senate with another Caesar adherent, Cassius, who was also a tribune of the plebs. Caesar crossed the river Rubicon upon hearing of these affairs which began the Republican civil war. Antony left Rome and joined Caesar and his armies at Ariminium, where he was presented to Caesar's soldiers still bloody and bruised as an example of the illegalities that his political opponents were perpetrating, and as a casus belli. Tribunes of the Plebs were meant to be untouchable and their veto inalienable according to the Roman mos maiorum (although there was a grey line as to what extent this existed in the declaration of and during martial law). Antony commanded Italy whilst Caesar destroyed Pompey's legions in Spain, and led the reinforcements to Greece, before commanding the right wing of Caesar's armies at Pharsalus.
When Caesar became dictator for a second time, Antony was made Master of the Horse, the dictator's right hand man, and in this capacity he remained in Italy as the peninsula's administrator in 47 BC, while Caesar was fighting the last Pompeians, who had taken refuge in the province of Africa. But Antony's skills as an administrator were a poor match for his generalship, and he seized the opportunity of indulging in the most extravagant excesses, depicted by Cicero in the Philippics. In 46 BC he seems to have taken offense because Caesar insisted on payment for the property of Pompey which Antony professedly had purchased, but had in fact simply appropriated. Conflict soon arose, and, as on other occasions, Antony resorted to violence. Hundreds of citizens were killed and Rome itself descended into a state of anarchy. Caesar was most displeased with the whole affair and removed Antony from all political responsibilities. The two men did not see each other for two years. The estrangement was not of long continuance, with Antony meeting the dictator at Narbo (45 BC) and rejecting the suggestion of Trebonius that he should join in the conspiracy that was already afoot. Reconciliation arrived in 44 BC, when Antony was chosen as partner for Caesar's fifth consulship.
Whatever conflicts existed between the two men, Antony remained faithful to Caesar at all times. On February 15, 44 BC, during the Lupercalia festival, Antony publicly offered Caesar a diadem. This was an event fraught with meaning: a diadem was a symbol of a king, and in refusing it, Caesar demonstrated that he did not intend to assume the throne.
On March 14, 44 BC, Antony was alarmed when a Senator named Cicero told him the gods would strike down Caesar. The following day, the Ides of March, he went down to warn the dictator but the Liberatores reached Caesar first and he was assassinated on March 15, 44 BC. In the turmoil that surrounded the event, Antony escaped Rome dressed as a slave; fearing that the dictator's assassination would be the start of a bloodbath among his supporters. When this did not occur, he soon returned to Rome, discussing a truce with the assassins' faction. For a while, Antony, as consul, seemed to pursue peace and an end to the political tension. Following a speech by Cicero in the Senate, an amnesty was agreed for the assassins.
Then came the day of Caesar's funeral. As Caesar's ever-present second in command, co-consul and cousin, Antony was the natural choice to give the eulogy. In his speech, he made accusations of murder and ensured a permanent breach with the conspirators. Showing a talent for rhetoric and dramatic interpretation, Antony snatched the toga from Caesar's body to show the crowd the stab wounds, pointing at each and naming the authors, publicly shaming them. During the eulogy he also read Caesar's will, which left most of his property to the people of Rome, demonstrating that, contrary to the conspirator's assertions, Caesar had no intention of forming a royal dynasty. Public opinion turned, and that night, the Roman populace attacked the assassins' houses, forcing them to flee for their lives.
Antony was left as sole Consul, he surrounded himself with a bodyguard of Caesar's veterans and forced the senate to transfer to him the province of Cisalpine Gaul, which was then administered by Decimus Junius Brutus Albinus, one of the conspirators. Brutus refused to surrender the province and Antony set out to attack him in October 44 BC, besieging him at Mutina. Encouraged by Cicero, the Senate denounced Antony and in January 43 they granted Octavian imperium (commanding power), which made his command of troops legal and sent him to relieve the siege, along with Hirtius and Pansa, the consuls for 43 BC. In April 43, Antony's forces were defeated at the Battles of Forum Gallorum and Mutina, forcing Antony to retreat to Transalpine Gaul. However, both consuls were killed, leaving Octavian in sole command of their armies.
When they knew that Marcus Junius Brutus and Gaius Cassius were assembling an army in order to march on Rome, Antony, Octavian and Lepidus allied together in November 43 BC, forming the Second Triumvirate to stop Caesar's assassins. Brutus and Cassius were defeated by Antony and Octavian at the Battle of Philippi in October 42 BC. After the battle, a new arrangement was made between the members of the Second Triumvirate: while Octavian returned to Rome, Antony went on to govern the east. Lepidus went on to govern Hispania and the province of Africa. The triumvirate's enemies were subjected to proscription including Mark Antony's archenemy Cicero who was killed on December 7 43 BC.
Antony summoned Cleopatra to Tarsus in October 41 BC. There they formed an Alliance and became lovers. Antony returned to Alexandria with her, where he spent the winter of 41 BC - 40 BC. In spring 40 BC he was forced to return to Rome following news of his wife Fulvia's Civil war. Fulvia died while Antony was en-route to Sicyon (where Fulvia was exiled). Antony made peace with Octavian in September 40 BC and married Octavian's Sister Octavia Minor. The Parthian Empire had supported Brutus and Cassius in the civil war, sending forces which fought with them at Philippi; following Antony and Octavian's victory, the Parthians invaded Roman territory, occupying Syria, advancing into Asia Minor and installing Antigonus as puppet king in Judaea to replace the pro-Roman Hyrcanus. Antony sent his general Ventidius to oppose this invasion. Ventidius won a series of victories against the Parthians, killing the crown prince Pacorus and expelling them from the Roman territories they had seized. Antony now planned to retaliate by invading Parthia, and secured an agreement from Octavian to supply him with extra troops for his campaign. With this military purpose on his mind, Antony sailed to Greece with Octavia, where he behaved in a most extravagant manner, assuming the attributes of the Greek god Dionysus (39 BC). But the rebellion in Sicily of Sextus Pompeius, the last of the Pompeians, kept the army promised to Antony in Italy. With his plans again disrupted, Antony and Octavian quarreled once more. This time with the help of Octavia, a new treaty was signed in Tarentum in 38 BC. The triumvirate was renewed for a period of another five years (ending in 33 BC) and Octavian promised again to send legions to the East.
But by now, Antony was skeptical of Octavian's true support of his Parthian cause. Leaving Octavia pregnant with her second child Antonia in Rome, he sailed to Alexandria, where he expected funding from Cleopatra, the mother of his twins. The queen of Egypt lent him the money he needed for the army, and after capturing Jerusalem and surrounding areas in 37 BC, he installed Herod as puppet king of Judaea, replacing the Parthian appointee Antigonus. Antony then invaded Parthian territory with an army of about 100,000 Roman and allied troops but the campaign proved a disaster. After defeats in battle, the desertion of his Armenian allies and his failure to capture Parthian strongholds convinced Antony to retreat, his army was further depleted by the hardships of its retreat through Armenia in the depths of winter, losing more than a quarter of its strength in the course of the campaign.
Meanwhile, in Rome, the triumvirate was no more. Lepidus was forced to resign after an ill-judged political move. Now in sole power, Octavian was occupied in wooing the traditional Republican aristocracy to his side. He married Livia and started to attack Antony in order to raise himself to power. He argued that Antony was a man of low morals to have left his faithful wife abandoned in Rome with the children to be with the promiscuous queen of Egypt. Antony was accused of everything, but most of all, of "going native", an unforgivable crime to the proud Romans. Several times Antony was summoned to Rome, but remained in Alexandria with Cleopatra.
Again with Egyptian money, Antony invaded Armenia, this time successfully. In the return, a mock Roman Triumph was celebrated in the streets of Alexandria. The parade through the city was a pastiche of Rome's most important military celebration. For the finale, the whole city was summoned to hear a very important political statement. Surrounded by Cleopatra and her children, Antony was about to put an end to his alliance with Octavian. He distributed kingdoms between his children: Alexander Helios was named king of Armenia, Media and Parthia (which were never conquered by Rome), his twin Selene got Cyrenaica and Libya, and the young Ptolemy Philadelphus was awarded Syria and Cilicia. As for Cleopatra, she was proclaimed Queen of Kings and Queen of Egypt, to rule with Caesarion (Ptolemy XV Caesar, son of Julius Caesar), King of Kings and King of Egypt. Most important of all, Caesarion was declared legitimate son and heir of Caesar. These proclamations were known as the Donations of Alexandria and caused a fatal breach in Antony's relations with Rome.
Distributing insignificant[citation needed] lands among the children of Cleopatra was not a peace move, but it was not a serious problem either.[citation needed] What did seriously threaten Octavian's political position, however, was the acknowledgment of Caesarion as legitimate and heir to Caesar's name. Octavian's base of power was his link with Caesar through adoption, which granted him much-needed popularity and loyalty of the legions. To see this convenient situation attacked by a child borne by the richest woman in the world was something Octavian could not accept. The triumvirate expired on the last day of 33 BC and was not renewed. Another civil war was beginning.
During 33 and 32 BC, a propaganda war was fought in the political arena of Rome, with accusations flying between sides. Antony (in Egypt) divorced Octavia and accused Octavian of being a social upstart, of usurping power, and of forging the adoption papers by Caesar. Octavian responded with treason charges: of illegally keeping provinces that should be given to other men by lots, as was Rome's tradition, and of starting wars against foreign nations (Armenia and Parthia) without the consent of the Senate. Antony was also held responsible for Sextus Pompeius' execution with no trial. In 32 BC, the Senate deprived him of his powers and declared war against Cleopatra - not Antony, because Octavian knew that another civil war would lose him popular support. Both consuls (Gnaeus Domitius Ahenobarbus and Gaius Sosius) and a third of the Senate abandoned Rome to meet Antony and Cleopatra in Greece.
In 31 BC, the war started. Octavian's loyal and talented general Marcus Vipsanius Agrippa captured the Greek city and naval port of Methone, loyal to Antony. The enormous popularity of Octavian with the legions secured the defection of the provinces of Cyrenaica and Greece to his side. On September 2, the naval battle of Actium took place. Antony and Cleopatra's navy was destroyed, and they were forced to escape to Egypt with 60 ships.
Octavian, now close to absolute power, did not intend to give them rest. In August 30 BC, assisted by Agrippa, he invaded Egypt. With no other refuge to escape to, Antony committed suicide by stabbing himself with his sword in the mistaken belief that Cleopatra had already done so (30 BC). When he found out that Cleopatra was still alive, his friends brought him to Cleopatra's monument in which she was hiding, and he died in her arms.(However, some sources claim that he did not commit suicide, but was killed by an Egyptian priest who was in favour of Octavian). Cleopatra was allowed to conduct Antony's burial rites after she had been captured by Octavian. Realising that she was destined for Octavian's triumph in Rome, she made several attempts to take her life and was finally successful in mid-August. Antony's children by Cleopatra were spared, but paraded through the streets of Rome by Octavian. Antony's daughters by Octavia were spared, as was his son, Iullus Antonius. But his elder son, Marcus Antonius Antyllus, was killed by Octavian's men while pleading for his life in the Caesarium.
When Antony died, Octavian became uncontested ruler of Rome. In the following years, Octavian, who was known as Augustus after 27 BC, managed to accumulate in his person all administrative, political, and military offices. When Augustus died in 14 AD, his political powers passed to his adopted son Tiberius; the Roman Principate had begun.
The rise of Caesar and the subsequent civil war between his two most powerful adherents effectively ended the credibility of the Roman oligarchy as a governing power and ensured that all future power struggles would centre upon which of two (or more) individuals would achieve supreme control of the government, rather than upon an individual in conflict with the Senate. Thus Antony, as Caesar's key adherent and one of the two men around whom power coalesced following his assassination, was one of the three men chiefly responsible for the fall of the Roman Republic.
Antony had been married in succession to Fadia, Antonia, Fulvia, Octavia and Cleopatra, and left behind him a number of children. Through his daughters by Octavia, he would be ancestor to the Roman Emperors Caligula, Claudius and Nero.
Fictional works in which the character of Mark Antony plays a central role include:
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Wikinews has related news: Egyptian archaeologist finds artifacts which may lead to Cleopatra's tomb |
Media related to Marcus Antonius at Wikimedia Commons| Political offices | ||
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Preceded by Gaius Julius Caesar without colleague |
Consul of the Roman Republic first with Gaius Julius Caesar, then with Publius Cornelius Dolabella (suffectus) 44 BC |
Succeeded by Aulus Hirtius and Gaius Vibius Pansa Caetronianus |
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Preceded by Lucius Cornificius and Sextus Pompeius |
Consul of the Roman Republic first with Lucius Scribonius Libo, then with Aemilius Lepidus Paullus (suffectus) 34 BC |
Succeeded by Caesar (Octavianus) and Lucius Volcatius Tullus |
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These excerpts perfectly express the view of this website concerning this subject:
Article 5: The Authority of Scripture
We receive all these books and these only as holy and canonical, for the regulating, founding, and establishing of our faith.
And we believe without a doubt all things contained in them-- not so much because the church receives and approves them as such but above all because the Holy Spirit testifies in our hearts that they are from God, and also because they prove themselves to be from God.
For even the blind themselves are able to see that the things predicted in them do happen.
Article 7: The Sufficiency of Scripture
We believe that this Holy Scripture contains the will of God completely and that everything one must believe to be saved is sufficiently taught in it. For since the entire manner of service which God requires of us is described in it at great length, no one-- even an apostle or an angel from heaven, as Paul says, (Gal 1:8)-- ought to teach other than what the Holy Scriptures have already taught us. For since it is forbidden to add to or subtract from the Word of God, (Deut 12:32 Rev 22:18-19), this plainly demonstrates that the teaching is perfect and complete in all respects.
Therefore we must not consider human writings-- no matter how holy their authors may have been-- equal to the divine writings; nor may we put custom, nor the majority, nor age, nor the passage of time or persons, nor councils, decrees, or official decisions above the truth of God, for truth is above everything else.
For all human beings are liars by nature and more vain than vanity itself.
Therefore we reject with all our hearts everything that does not agree with this infallible rule, as we are taught to do by the apostles when they say, "Test the spirits to see if they are of God," (1 John 4:1), and also, "If anyone comes to you and does not bring this teaching, do not receive him into your house," (2 John 10).
Of the holy Scripture.
I. Although the light of nature, and the works of creation and providence, do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; yet are they not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation; therefore it pleased the Lord, at sundry times, and in divers manners, to reveal himself, and to declare that his will unto his Church; and afterwards for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing; which maketh the holy Scripture to be most necessary; those former ways of God's revealing his will unto his people being now ceased....
IV. The authority of the holy Scripture, for which it ought to be believed and obeyed, dependeth not upon the testimony of any man or Church, but wholly upon God (who is truth itself), the Author thereof; and therefore it is to be received, because it is the Word of God.
IX. The infallible rule of interpretation of Scripture, is the Scripture itself; and therefore, when there is a question about the true and full sense of any scripture (which is not manifold, but one), it may be searched and known by other places that speak more clearly.
X. The Supreme Judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.
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PROPHECY
Joseph 30-years old.
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HISTORY
The 14 years immediately following. Joseph 30-44 years old.
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Genesis 41:1-46
When two full years had passed, Pharaoh had a dream: He was standing by the Nile, 2 when out of the river there came up seven cows, sleek and fat, and they grazed among the reeds. 3 After them, seven other cows, ugly and gaunt, came up out of the Nile and stood beside those on the riverbank. 4 And the cows that were ugly and gaunt ate up the seven sleek, fat cows. Then Pharaoh woke up.
5 He fell asleep again and had a second dream: Seven heads of grain, healthy and good, were growing on a single stalk. 6 After them, seven other heads of grain sprouted — thin and scorched by the east wind. 7 The thin heads of grain swallowed up the seven healthy, full heads. Then Pharaoh woke up; it had been a dream.
8 In the morning his mind was troubled, so he sent for all the magicians and wise men of Egypt. Pharaoh told them his dreams, but no one could interpret them for him.
9 Then the chief cupbearer said to Pharaoh, "Today I am reminded of my shortcomings. 10 Pharaoh was once angry with his servants, and he imprisoned me and the chief baker in the house of the captain of the guard. 11 Each of us had a dream the same night, and each dream had a meaning of its own. 12 Now a young Hebrew was there with us, a servant of the captain of the guard. We told him our dreams, and he interpreted them for us, giving each man the interpretation of his dream. 13 And things turned out exactly as he interpreted them to us: I was restored to my position, and the other man was hanged."
14 So Pharaoh sent for Joseph, and he was quickly brought from the dungeon. When he had shaved and changed his clothes, he came before Pharaoh.
15 Pharaoh said to Joseph, "I had a dream, and no one can interpret it. But I have heard it said of you that when you hear a dream you can interpret it."
16 "I cannot do it," Joseph replied to Pharaoh, "but God will give Pharaoh the answer he desires."
17 Then Pharaoh said to Joseph, "In my dream I was standing on the bank of the Nile, 18 when out of the river there came up seven cows, fat and sleek, and they grazed among the reeds. 19 After them, seven other cows came up — scrawny and very ugly and lean. I had never seen such ugly cows in all the land of Egypt. 20 The lean, ugly cows ate up the seven fat cows that came up first. 21 But even after they ate them, no one could tell that they had done so; they looked just as ugly as before. Then I woke up.
22 "In my dreams I also saw seven heads of grain, full and good, growing on a single stalk. 23 After them, seven other heads sprouted — withered and thin and scorched by the east wind. 24 The thin heads of grain swallowed up the seven good heads. I told this to the magicians, but none could explain it to me."
25 Then Joseph said to Pharaoh, "The dreams of Pharaoh are one and the same. God has revealed to Pharaoh what he is about to do. 26 The seven good cows are seven years, and the seven good heads of grain are seven years; it is one and the same dream. 27 The seven lean, ugly cows that came up afterward are seven years, and so are the seven worthless heads of grain scorched by the east wind: They are seven years of famine.
28 "It is just as I said to Pharaoh: God has shown Pharaoh what he is about to do. 29 Seven years of great abundance are coming throughout the land of Egypt, 30 but seven years of famine will follow them. Then all the abundance in Egypt will be forgotten, and the famine will ravage the land. 31 The abundance in the land will not be remembered, because the famine that follows it will be so severe. 32 The reason the dream was given to Pharaoh in two forms is that the matter has been firmly decided by God, and God will do it soon.
33 "And now let Pharaoh look for a discerning and wise man and put him in charge of the land of Egypt. 34 Let Pharaoh appoint commissioners over the land to take a fifth of the harvest of Egypt during the seven years of abundance. 35 They should collect all the food of these good years that are coming and store up the grain under the authority of Pharaoh, to be kept in the cities for food. 36 This food should be held in reserve for the country, to be used during the seven years of famine that will come upon Egypt, so that the country may not be ruined by the famine."
37 The plan seemed good to Pharaoh and to all his officials. 38 So Pharaoh asked them, "Can we find anyone like this man, one in whom is the spirit of God?"
39 Then Pharaoh said to Joseph, "Since God has made all this known to you, there is no one so discerning and wise as you. 40 You shall be in charge of my palace, and all my people are to submit to your orders. Only with respect to the throne will I be greater than you."
41 So Pharaoh said to Joseph, "I hereby put you in charge of the whole land of Egypt." 42 Then Pharaoh took his signet ring from his finger and put it on Joseph's finger. He dressed him in robes of fine linen and put a gold chain around his neck. 43 He had him ride in a chariot as his second-in-command, and men shouted before him, "Make way!" Thus he put him in charge of the whole land of Egypt.
44 Then Pharaoh said to Joseph, "I am Pharaoh, but without your word no one will lift hand or foot in all Egypt." 45 Pharaoh gave Joseph the name Zaphenath-Paneah and gave him Asenath daughter of Potiphera, priest of On, to be his wife. And Joseph went throughout the land of Egypt.
46 Joseph was thirty years old when he entered the service of Pharaoh king of Egypt.
NIV
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Genesis 41:46-42:6
And Joseph went out from Pharaoh's presence and traveled throughout Egypt. 47 During the seven years of abundance the land produced plentifully. 48 Joseph collected all the food produced in those seven years of abundance in Egypt and stored it in the cities. In each city he put the food grown in the fields surrounding it. 49 Joseph stored up huge quantities of grain, like the sand of the sea; it was so much that he stopped keeping records because it was beyond measure.
50 Before the years of famine came, two sons were born to Joseph by Asenath daughter of Potiphera, priest of On. 51 Joseph named his firstborn Manasseh and said, "It is because God has made me forget all my trouble and all my father's household." 52 The second son he named Ephraim and said, "It is because God has made me fruitful in the land of my suffering."
53 The seven years of abundance in Egypt came to an end, 54 and the seven years of famine began, just as Joseph had said. There was famine in all the other lands, but in the whole land of Egypt there was food. 55 When all Egypt began to feel the famine, the people cried to Pharaoh for food. Then Pharaoh told all the Egyptians, "Go to Joseph and do what he tells you."
56 When the famine had spread over the whole country, Joseph opened the storehouses and sold grain to the Egyptians, for the famine was severe throughout Egypt. 57 And all the countries came to Egypt to buy grain from Joseph, because the famine was severe in all the world.
42 When Jacob learned that there was grain in Egypt, he said to his sons, "Why do you just keep looking at each other?" 2 He continued, "I have heard that there is grain in Egypt. Go down there and buy some for us, so that we may live and not die."
3 Then ten of Joseph's brothers went down to buy grain from Egypt. … 5 So Israel's sons were among those who went to buy grain, for the famine was in the land of Canaan also.
6 Now Joseph was the governor of the land, the one who sold grain to all its people.
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Genesis 43:1-2
Now the famine was still severe in the land.
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Genesis 45:11
… five years of famine are still to come.
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Genesis 47:13-26
There was no food, however, in the whole region because the famine was severe; both Egypt and Canaan wasted away because of the famine. 14 Joseph collected all the money that was to be found in Egypt and Canaan in payment for the grain they were buying, and he brought it to Pharaoh's palace. 15 When the money of the people of Egypt and Canaan was gone, all Egypt came to Joseph and said, "Give us food. Why should we die before your eyes? Our money is used up."
16 "Then bring your livestock," said Joseph. "I will sell you food in exchange for your livestock, since your money is gone." 17 So they brought their livestock to Joseph, and he gave them food in exchange for their horses, their sheep and goats, their cattle and donkeys. And he brought them through that year with food in exchange for all their livestock.
18 When that year was over, they came to him the following year and said, "We cannot hide from our lord the fact that since our money is gone and our livestock belongs to you, there is nothing left for our lord except our bodies and our land. 19 Why should we perish before your eyes — we and our land as well? Buy us and our land in exchange for food, and we with our land will be in bondage to Pharaoh. Give us seed so that we may live and not die, and that the land may not become desolate."
20 So Joseph bought all the land in Egypt for Pharaoh. The Egyptians, one and all, sold their fields, because the famine was too severe for them. The land became Pharaoh's, 21 and Joseph reduced the people to servitude, from one end of Egypt to the other. 22 However, he did not buy the land of the priests, because they received a regular allotment from Pharaoh and had food enough from the allotment Pharaoh gave them. That is why they did not sell their land.
23 Joseph said to the people, "Now that I have bought you and your land today for Pharaoh, here is seed for you so you can plant the ground. 24 But when the crop comes in, give a fifth of it to Pharaoh. The other four-fifths you may keep as seed for the fields and as food for yourselves and your households and your children."
25 "You have saved our lives," they said. "May we find favor in the eyes of our lord; we will be in bondage to Pharaoh."
26 So Joseph established it as a law concerning land in Egypt — still in force today — that a fifth of the produce belongs to Pharaoh. It was only the land of the priests that did not become Pharaoh's.
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