參考版本 AFV  A  Faithful Version 的希臘文 2009版本    

耶和華的事，不謀利沒有版權

14. Then Pharaoh sent and called for Joseph. And they hurried him out of the dungeon. And he shaved and changed his clothing, and came in to Pharaoh.

15. And Pharaoh said to Joseph, “I have dreamed a dream, and none can interpret it. And I have heard it said about you that you can understand a dream to interpret it.”

16. And Joseph answered Pharaoh, saying, “Not I. But God shall give an answer favorable to Pharaoh.”

17. And Pharaoh said to Joseph, “In my dream, behold, I stood upon the bank of the river.

18. And behold, there came up out of the river seven cows, beautiful in appearance and fat of flesh. And they fed amongst the reeds.

19. And behold, seven other cows came up after them, poor and evil of appearance, and lean of flesh, such as I never saw in all the land of Egypt for badness.

20. And the lean and the evil-appearing cows ate up the first seven fat cows.

21. And when they had eaten them up, no one could tell that they had eaten them, for they were still evil of appearance, as at the beginning. And I awoke.

22. Also I saw in my dream, and behold, seven ears came up in one stalk, full and good.

23. And behold, after them seven ears, withered, thin, blasted by the east wind, sprang up after them.

24. And the thin ears devoured the seven good ears. And I spoke to the magicians, but there was none that could explain it to me.”

25. And Joseph said to Pharaoh, “The dreams of Pharaoh are one and the same. God has shown Pharaoh what He is about to do.

26. The seven good cows are seven years. And the seven good ears are seven years. The dreams are one.

27. And the seven thin and evil-appearing cows that came up after them are seven years. And the seven empty ears blasted with the east wind shall be seven years of famine.

28. This is the thing which God has spoken to Pharaoh, for what God is about to do, He has shown to Pharaoh.

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

30. Then there shall arise after them seven years of famine. And all the plenty shall be forgotten in the land of Egypt, and the famine shall consume the land.

31. And the plenty shall not be known in the land because of the famine following, for it shall be very grievous.

32. And since the dream was repeated to Pharaoh, and given twice, it is because the matter is established by God, and God will shortly bring it to pass.

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

34. Let Pharaoh act, and let him appoint officers over the land, and take up the fifth part of the produce of the land of Egypt in the seven plenteous years.

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

36. That food shall be for a store to the land against the seven years of famine, which shall be in the land of Egypt, so that the land does not perish through the famine.”

 (A Faithful Version)

14. 法老聽後，召約瑟來。待從急忙把約瑟從監牢提來。並為他剃了鬍鬚，換了衣服，才見法老。

15. 法老見約瑟便說：我做了一個夢，無人能解，聽說你能解夢。

16. 約瑟回說：我不善長解夢，耶和華會給你一個滿意的答案。

17. 於是法老繼續：我在夢中，就站在河邊。

18. 見有七頭體態優美，珠圓肉潤的乳牛從河裡上來，在蘆葦叢中吃草。

19. 隨後，有七頭外貌奇異、瘦骨嶙峋的乳牛，在埃及從未見過的。

20. 這七頭外貌奇異、瘦骨嶙峋的乳牛，害死了前面那七頭殊圓肉潤的乳牛。

21. 它們吃掉所有的穀物，像是不曾吃過似的，因為外貌依然，如同起初一樣。發夢到此便醒過來。

22. 又有一夢是這樣，看到一株麥穗長出七飽滿的小穗。

23. 隨後，又細小耳朵的虫，隨東風吹來。

24. 就把麥穗上那七株飽滿的小穗吃掉。問過術士，無人能作出解釋。

25. 約瑟此時對法老解釋：王的夢只得一種解釋，是耶和華給王指明。

26. 夢中的七頭飽滿乳牛和夢中的七麥穗，同樣都代表七年。

27. 七頭瘦醜的牛，和七株麥穗，被隨東風而來的虫子，把小穗吃得空空如也，是代表七個荒年。

28. 這是耶和華要顯明將要發生的事給王知道。

29. 意思是埃及全地先有七個豐年。

30. 及後有七個荒年。埃及地將忘記豐年，饑荒將吞噬這片土地。

31. 因為隨之而來的荒年，事先無人知曉，災情極之嚴重。

32. 這夢境重複兩次，是耶和華讓一王知道，這事必會發生。

33. 王現今須要找一位有見識、有智慧的人，派他預早籌劃這事。

34. 為此，法老立即部署行事，委派官員將土地分成五個區域，把七個豐年的收成安置在這五個區域儲存。

35. 法老襯在好年，就把穀糧等物妥為安置，以備供應各城鎮那時的需要。

36. 這些糧食是用來應付那七個荒年的儲備，避免埃及因飢荒滅亡。

這故事看似平常，像是反映約瑟的智慧，也許更是說明耶和華如是何在暗中扶助相信祂的人成長。

從什麼地方曉得約瑟是處處以耶和華為中心？就在他回應的態度和華：25節 是耶和華給王指明。

現代人有沒有膽量將意見說是耶和華的看法或是耶和華想你知道，說話本身就是一種信念。現今，有許多假的先知都會說，這不是出於信心，因為沒有明顯或即時的危險出現。當日不同，耶和華與人是很接近的年代，謊話的後果可以即時出現，例如夏娃。約舊似乎人都說真話。

約瑟是在說預言，這預言是在夢境中呈現。預言也可的從觀察中作出推論。

AI：Prophecy And Observation Based Inferences Comparison

The commonality between prophecy and inferences derived from observation lies in their shared function as predictive models of the future, yet they diverge fundamentally in their epistemic foundation (how they claim to know the truth).

Both attempt to answer “What will happen?” but rely on opposite ends of the justification spectrum:

1. The Shared Goal: Anticipation

Whether through a divine vision or a data trend, both prophecy and inductive inference are mechanisms for reducing uncertainty.

Prophecy claims to access a fixed future timeline through revelation, intuition, or supernatural insight.

Observation-based inference (scientific induction) projects current patterns into the future, assuming continuity in natural laws.

2. The Divergence: Source of Authority

The critical difference is where the “truth” of the prediction comes from.

Feature	Prophecy	Inference from Observation
Source	Supernatural, intuitive, or revealed.	Empirical data, sensory experience, and logic.
Method	Revelation, vision, or oracle.	Induction, pattern recognition, and statistical analysis.
Falsifiability	Often unfalsifiable (e.g., It will happen when the signs align).	Falsifiable; a single contradictory observation can break the inference.
Direction	Top-down (Future \ to Present).	Bottom-up (Present / Past \to Future).
Certainty	Claims absolute or divine certainty.	Operates in probabilities and confidence intervals.

3. The Grey Area: “Secular Prophecy”

Historically, the line has blurred in human psychology and sociology.

Self-Fulfilling Prophecies: If a prediction (whether based on observation or not) is widely believed, people act to make it happen. This turns an inference into a prophecy that validates itself (e.g., a bank run caused by rumors of insolvency).

Pattern Recognition Errors: Humans are wired to see patterns. Sometimes, an “inference” from limited observation feels like “prophecy” because the observer detects a subtle trend before others, leading to a prediction that seems mystically accurate.

Conclusion

The commonality is that both are stories we tell about the future.

Inference says: “The future looks like the past because the laws of nature haven’t changed.”

Prophecy says: “The future is already written, and I have seen it.”

While modern science relies entirely on the former, the psychological comfort of the latter remains a constant in human culture.

按上述的研究所得，有種情況可以應用，那是事態發展有蹟可循，耶和華開人心窗給人睿智，因為心清的得見。

另外，人是怎樣信人？當時人有的分辨力，是從觀察而來，由此產生智慧用於應對生活的需要。約瑟有大段篇幅被摩西描述，他是靈巧純良，得人信任。他本人的見證，透過說話和行動說明，讓人信服。

這樣古老的分辨力，生出的智慧，現人代是缺乏。因為被社會制度規範，成了一種共同遵守的潛規則 (就是不必花腦筋思考，更不會靈巧統良)，例如人出生、受教、就業、進升，這是一套被人定下來的模式進行。人從這制度中產生領袖，人要的是領袖，領袖被漸漸認同為真理代言人。這個模式曾經出現過：巴別塔年代。結果是耶和華用言語以不同方式將之分散。人今日把分散的語言透過AI 重塑語言和思想一統，這才是末世。

約瑟說預言的方式，與上述的描繪的方式，有沒有相似之處？這推論就不要分享，理由大家都明。

當時的法老，作出判斷又實際去執行，是因為信。這信是因為從分辨中讓他觀察，從現實中看到事物正朝預言的方向走，明白是真，才會有後來的種種安排。法老因為信，他救了自己也救了他得來不易的國，和其國民。

約瑟因為信，同樣是救了自己也救了別人。這是耶和華的心意：當人能夠靈巧純良，那是利己利人的行事方式，不單自己得救也救那些相信的人。你相信，自己得救，就分享出去看看有誰信你，便明白今日聽領袖 (各種專業或各階管理) 說話比聽亞媽講的，以及你真誠相信的，來得重要。不是你不可信，而是有更可信的，而這可信不是從分辨真偽，而是權威。末日是因為權威加盲從帶來。