(5) Once Joseph had a dream which he told to his brothers; and they hated him even more. (6) He said to them, “Hear this dream which I have dreamed: (7) There we were binding sheaves in the field, when suddenly my sheaf stood up and remained upright; then your sheaves gathered around and bowed low to my sheaf.”
(5) Thus the sons of Israel were among those who came to procure rations, for the famine extended to the land of Canaan. (6) Now Joseph was the vizier of the land; it was he who dispensed rations to all the people of the land. And Joseph’s brothers came and bowed low to him, with their faces to the ground. (7) When Joseph saw his brothers, he recognized them; but he acted like a stranger toward them and spoke harshly to them. He asked them, “Where do you come from?” And they said, “From the land of Canaan, to procure food.”
(8) And they said to him, “We had dreams, and there is no one to interpret them.” So Joseph said to them, “Surely God can interpret! Tell me [your dreams].” (9) Then the chief cupbearer told his dream to Joseph. He said to him, “In my dream, there was a vine in front of me. (10) On the vine were three branches. It had barely budded, when out came its blossoms and its clusters ripened into grapes. (11) Pharaoh’s cup was in my hand, and I took the grapes, pressed them into Pharaoh’s cup, and placed the cup in Pharaoh’s hand.” (12) Joseph said to him, “This is its interpretation: The three branches are three days. (13) In three days Pharaoh will pardon you and restore you to your post; you will place Pharaoh’s cup in his hand, as was your custom formerly when you were his cupbearer.
(20) On the third day—his birthday—Pharaoh made a banquet for all his officials, and he singled out his chief cupbearer and his chief baker from among his officials. (21) He restored the chief cupbearer to his cupbearing, and he placed the cup in Pharaoh’s hand; (22) but the chief baker he impaled—just as Joseph had interpreted to them.
(1) After two years’ time, Pharaoh dreamed that he was standing by the Nile, (2) when out of the Nile there came up seven cows, handsome and sturdy, and they grazed in the reed grass. (3) But presently, seven other cows came up from the Nile close behind them, ugly and gaunt, and stood beside the cows on the bank of the Nile; (4) and the ugly gaunt cows ate up the seven handsome sturdy cows. And Pharaoh awoke. (5) He fell asleep and dreamed a second time: Seven ears of grain, solid and healthy, grew on a single stalk. (6) But close behind them sprouted seven ears, thin and scorched by the east wind. (7) And the thin ears swallowed up the seven solid and full ears. Then Pharaoh awoke: it was a dream!
(53) The seven years of abundance that the land of Egypt enjoyed came to an end, (54) and the seven years of famine set in, just as Joseph had foretold. There was famine in all lands, but throughout the land of Egypt there was bread. (55) And when all the land of Egypt felt the hunger, the people cried out to Pharaoh for bread; and Pharaoh said to all the Egyptians, “Go to Joseph; whatever he tells you, you shall do.”— (56) Accordingly, when the famine became severe in the land of Egypt, Joseph laid open all that was within, and rationed out grain to the Egyptians. The famine, however, spread over the whole world. (57) So all the world came to Joseph in Egypt to procure rations, for the famine had become severe throughout the world.
(11) This whole land shall be a desolate ruin. And those nations shall serve the king of Babylon seventy years. (12) When the seventy years are over, I will punish the king of Babylon and that nation and the land of the Chaldeans for their sins—declares the LORD—and I will make it a desolation for all time.
This prophecy in Jeremiah was written sometime from 626 to about 586 BC and was not fulfilled until about 609 BC to 539 BC (approximately 50 years later, depending on your calculation)
In this passage of Scripture, Jeremiah said that the Jews would suffer 70 years of Babylonian domination, and that after this was over, Babylon would be punished. Both parts of this prophecy were fulfilled! In 609 BC, Babylon captured the last Assyrian king and took over the holdings of the Assyrian empire, which included the land of Israel. Babylon then began to flex its muscles by taking many Jews as captives to Babylon and by destroying Jerusalem and the Temple. This domination of the Jews ended in 539 BC, when Cyrus, a leader of Persians and Medes, conquered Babylon, bringing an end to the empire. The prophecy also had another fulfillment: the Babylonians destroyed Jerusalem's Temple in 586 BC, but the Jews rebuilt it and consecrated it 70 years later, in 516 BC. Restoring the Temple showed, in a very important way, that the effects of Babylonian domination had indeed come to an end.
https://www.biblestudytools.com/bible-study/topical-studies/the-old-testament-is-filled-with-fulfilled-prophecy-11652232.html
(1) Thus said the LORD to Cyrus, His anointed one—
Whose right hand He has-a grasped,
Treading down nations before him,
Ungirding the loins of kings,-b
Opening doors before him
And letting no gate stay shut:
If you read Isaiah 45:1 (written perhaps between 701 and 681 BC), you will find a prophecy that was ultimately fulfilled hundreds of years later in 539 BC
In this passage, the prophet said God would open the gates of Babylon for Cyrus and his attacking army. Despite Babylon's remarkable defenses, which included moats, and walls that were more than 70-feet thick and 300-feet high (with 250 watchtowers) Cyrus was able to enter the city and conquer it. Cyrus and his troops accomplished it by diverting the flow of the Euphrates River into a large lake basin. Cyrus then was able to march his army across the riverbed and into the city.
On another occasion they (Rabban Gamliel, Rabbi Elazar ben Azarya, Rabbi Yehoshua, and Rabbi Akiva) were ascending to Jerusalem after the destruction of the Temple. When they arrived at Mount Scopus and saw the site of the Temple, they rent their garments in mourning.
When they arrived at the Temple Mount, they saw a fox that emerged from the site of the Holy of Holies. They began weeping, and Rabbi Akiva was laughing.
They said to him: For what reason are you laughing? Rabbi Akiva said to them: For what reason are you weeping? They said to him: This is the place concerning which it is written: “And the non-priest who approaches shall die” (Numbers 1:51), and now foxes walk in it; and shall we not weep?
Rabbi Akiva said to them: That is why I am laughing, as it is written, when God revealed the future to the prophet Isaiah: “And I will take to Me faithful witnesses to attest: Uriah the priest, and Zechariah the son of Jeberechiah” (Isaiah 8:2).
Now what is the connection between Uriah and Zechariah? He clarifies the difficulty: Uriah prophesied during the First Temple period, and Zechariah prophesied during the Second Temple period, as he was among those who returned to Zion from Babylonia. Rather, the verse established that fulfillment of the prophecy of Zechariah is dependent on fulfillment of the prophecy of Uriah.
In the prophecy of Uriah it is written: “Therefore, for your sake Zion shall be plowed as a field, and Jerusalem shall become rubble, and the Temple Mount as the high places of a forest” (Micah 3:12), where foxes are found. There is a rabbinic tradition that this was prophesied by Uriah.
In the prophecy of Zechariah it is written: “There shall yet be elderly men and elderly women sitting in the streets of Jerusalem” (Zechariah 8:4).
Until the prophecy of Uriah with regard to the destruction of the city was fulfilled I was afraid that the prophecy of Zechariah would not be fulfilled, as the two prophecies are linked. Now that the prophecy of Uriah was fulfilled, it is evident that the prophecy of Zechariah remains valid. The Gemara adds: The Sages said to him, employing this formulation: Akiva, you have comforted us; Akiva, you have comforted us.
Huldah the Prophetess by Rabbi Neal Gold
King Josiah of Judah had a serious dilemma.
Josiah, who reigned in Jerusalem from 640-609 BCE, deserved his reputation as a pious king who was loyal to the God of his ancestors. Then, one day, his courtiers discovered an ancient-looking “Book of the Teaching” (sefer ha-torah) stashed away in the Temple. This mysterious book was read aloud to the king, and when he heard its words, he was devastated.
According to II Kings 22, the book outlined specific details about Israel’s responsibility in their covenant with God — and it described grave penalties that would befall them if they violated that covenant. Knowing that his royal predecessors, as well as many of his Judean citizens, had broken the terms of the covenant, Josiah was terrified that the warnings of this newly unearthed book might come true. He tore his clothes in a sign of mourning.
But how could the king know whether this “Sefer Ha-Torah” was authentic? He instructed his courtiers to inquire of God to see if its words were valid. They immediately took the book and went to Huldah, a renowned Jerusalem prophet.
Huldah immediately confirmed what they were fearing. First the bad news: the book was indeed authentic, and God’s wrath was going to lash out at the kingdom of Judah. Because the people followed idols, made tributes to other gods and generally behaved despicably, terrible punishments were in store for entire nation. But Huldah also shared some words of consolation, at least for the king: Because he has been humble, “soft-hearted,” and loyal to God, he himself would not see this devastation in his lifetime; he would die in peace (2 Kings 22:15-20).
...And what about that “Book of Teaching” that Huldah validated? Scholarly consensus, from Church fathers through medieval philosophers to contemporary Bible scholars, identifies it as an early form of the Book of Deuteronomy, the fifth and final book of the Torah. With this book, Josiah brought the people back to their covenantal relationship with God and brought to completion the most sacred of Jewish texts — thanks to the verification provided by Huldah, the prophetess of Jerusalem.
[source: https://www.myjewishlearning.com/article/huldah-the-prophetess/]
(19) because your heart was softened and you humbled yourself before the Eternal when you heard what I decreed against this place and its inhabitants—that it will become a desolation and a curse—and because you rent your clothes and wept before Me, I for My part have listened—declares the Eternal. (20) Assuredly, I will gather you to your fathers and you will be laid in your tomb in peace. Your eyes shall not see all the disaster which I will bring upon this place.” So they brought back the reply to the king.
(22) But Josiah would not let him alone; instead, he donned [his armor]-b to fight him, heedless of Necho’s words from the mouth of God; and he came to fight in the plain of Megiddo. (23) Archers shot King Josiah, and the king said to his servants, “Get me away from here, for I am badly wounded.” (24) His servants carried him out of his chariot and put him in the wagon of his second-in-command, and conveyed him to Jerusalem. There he died, and was buried in the grave of his fathers, and all Judah and Jerusalem went into mourning over Josiah.
(א) וַיְהִ֣י ׀ בַּשָּׁנָ֣ה הַהִ֗יא בְּרֵאשִׁית֙ מַמְלֶ֙כֶת֙ צִדְקִיָּ֣ה מֶֽלֶךְ־יְהוּדָ֔ה בשנת [בַּשָּׁנָה֙] הָֽרְבִעִ֔ית בַּחֹ֖דֶשׁ הַחֲמִישִׁ֑י אָמַ֣ר אֵלַ֡י חֲנַנְיָה֩ בֶן־עַזּ֨וּר הַנָּבִ֜יא אֲשֶׁ֤ר מִגִּבְעוֹן֙ בְּבֵ֣ית ה' לְעֵינֵ֧י הַכֹּהֲנִ֛ים וְכָל־הָעָ֖ם לֵאמֹֽר׃ (ב) כֹּֽה־אָמַ֞ר ה' צְבָא֛וֹת אֱלֹקֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר שָׁבַ֞רְתִּי אֶת־עֹ֖ל מֶ֥לֶךְ בָּבֶֽל׃ (ג) בְּע֣וֹד ׀ שְׁנָתַ֣יִם יָמִ֗ים אֲנִ֤י מֵשִׁיב֙ אֶל־הַמָּק֣וֹם הַזֶּ֔ה אֶֽת־כָּל־כְּלֵ֖י בֵּ֣ית ה' אֲשֶׁ֨ר לָקַ֜ח נְבוּכַדנֶאצַּ֤ר מֶֽלֶךְ־בָּבֶל֙ מִן־הַמָּק֣וֹם הַזֶּ֔ה וַיְבִיאֵ֖ם בָּבֶֽל׃ (ד) וְאֶת־יְכָנְיָ֣ה בֶן־יְהוֹיָקִ֣ים מֶֽלֶךְ־יְ֠הוּדָה וְאֶת־כָּל־גָּל֨וּת יְהוּדָ֜ה הַבָּאִ֣ים בָּבֶ֗לָה אֲנִ֥י מֵשִׁ֛יב אֶל־הַמָּק֥וֹם הַזֶּ֖ה נְאֻם־ה' כִּ֣י אֶשְׁבֹּ֔ר אֶת־עֹ֖ל מֶ֥לֶךְ בָּבֶֽל׃ (ה) וַיֹּ֙אמֶר֙ יִרְמְיָ֣ה הַנָּבִ֔יא אֶל־חֲנַנְיָ֖ה הַנָּבִ֑יא לְעֵינֵ֤י הַכֹּֽהֲנִים֙ וּלְעֵינֵ֣י כָל־הָעָ֔ם הָעֹמְדִ֖ים בְּבֵ֥ית ה'׃
ו) וַיֹּ֙אמֶר֙ יִרְמְיָ֣ה הַנָּבִ֔יא אָמֵ֕ן כֵּ֖ן יַעֲשֶׂ֣ה ה' יָקֵ֤ם ה' אֶת־דְּבָרֶ֔יךָ אֲשֶׁ֣ר נִבֵּ֗אתָ לְהָשִׁ֞יב כְּלֵ֤י בֵית־ה' וְכָל־הַגּוֹלָ֔ה מִבָּבֶ֖ל אֶל־הַמָּק֥וֹם הַזֶּֽה׃ (ז) אַךְ־שְׁמַֽע־נָא֙ הַדָּבָ֣ר הַזֶּ֔ה אֲשֶׁ֥ר אָנֹכִ֖י דֹּבֵ֣ר בְּאָזְנֶ֑יךָ וּבְאָזְנֵ֖י כָּל־הָעָֽם׃ (ח) הַנְּבִיאִ֗ים אֲשֶׁ֨ר הָי֧וּ לְפָנַ֛י וּלְפָנֶ֖יךָ מִן־הָֽעוֹלָ֑ם וַיִּנָּ֨בְא֜וּ אֶל־אֲרָצ֤וֹת רַבּוֹת֙ וְעַל־מַמְלָכ֣וֹת גְּדֹל֔וֹת לְמִלְחָמָ֖ה וּלְרָעָ֥ה וּלְדָֽבֶר׃ (ט) הַנָּבִ֕יא אֲשֶׁ֥ר יִנָּבֵ֖א לְשָׁל֑וֹם בְּבֹא֙ דְּבַ֣ר הַנָּבִ֗יא יִוָּדַע֙ הַנָּבִ֔יא אֲשֶׁר־שְׁלָח֥וֹ ה' בֶּאֱמֶֽת׃ (י) וַיִּקַּ֞ח חֲנַנְיָ֤ה הַנָּבִיא֙ אֶת־הַמּוֹטָ֔ה מֵעַ֕ל צַוַּ֖אר יִרְמְיָ֣ה הַנָּבִ֑יא וַֽיִּשְׁבְּרֵֽהוּ׃ (יא) וַיֹּ֣אמֶר חֲנַנְיָה֩ לְעֵינֵ֨י כָל־הָעָ֜ם לֵאמֹ֗ר כֹּה֮ אָמַ֣ר ה' כָּ֣כָה אֶשְׁבֹּ֞ר אֶת־עֹ֣ל ׀ נְבֻֽכַדְנֶאצַּ֣ר מֶֽלֶךְ־בָּבֶ֗ל בְּעוֹד֙ שְׁנָתַ֣יִם יָמִ֔ים מֵעַ֕ל צַוַּ֖אר כָּל־הַגּוֹיִ֑ם וַיֵּ֛לֶךְ יִרְמְיָ֥ה הַנָּבִ֖יא לְדַרְכּֽוֹ׃ (פ)
(יב) וַיְהִ֥י דְבַר־ה' אֶֽל־יִרְמְיָ֑ה אַ֠חֲרֵי שְׁב֞וֹר חֲנַנְיָ֤ה הַנָּבִיא֙ אֶת־הַמּוֹטָ֔ה מֵעַ֗ל צַוַּ֛אר יִרְמְיָ֥ה הַנָּבִ֖יא לֵאמֹֽר׃ (יג) הָלוֹךְ֩ וְאָמַרְתָּ֨ אֶל־חֲנַנְיָ֜ה לֵאמֹ֗ר כֹּ֚ה אָמַ֣ר ה' מוֹטֹ֥ת עֵ֖ץ שָׁבָ֑רְתָּ וְעָשִׂ֥יתָ תַחְתֵּיהֶ֖ן מֹט֥וֹת בַּרְזֶֽל׃ (יד) כִּ֣י כֹֽה־אָמַר֩ ה' צְבָא֜וֹת אֱלֹקֵ֣י יִשְׂרָאֵ֗ל עֹ֣ל בַּרְזֶ֡ל נָתַ֜תִּי עַל־צַוַּ֣אר ׀ כָּל־הַגּוֹיִ֣ם הָאֵ֗לֶּה לַעֲבֹ֛ד אֶת־נְבֻכַדְנֶאצַּ֥ר מֶֽלֶךְ־בָּבֶ֖ל וַעֲבָדֻ֑הוּ וְגַ֛ם אֶת־חַיַּ֥ת הַשָּׂדֶ֖ה נָתַ֥תִּי לֽוֹ׃ (טו) וַיֹּ֨אמֶר יִרְמְיָ֧ה הַנָּבִ֛יא אֶל־חֲנַנְיָ֥ה הַנָּבִ֖יא שְׁמַֽע־נָ֣א חֲנַנְיָ֑ה לֹֽא־שְׁלָחֲךָ֣ ה' וְאַתָּ֗ה הִבְטַ֛חְתָּ אֶת־הָעָ֥ם הַזֶּ֖ה עַל־שָֽׁקֶר׃ (טז) לָכֵ֗ן כֹּ֚ה אָמַ֣ר ה' הִנְנִי֙ מְשַֽׁלֵּֽחֲךָ֔ מֵעַ֖ל פְּנֵ֣י הָאֲדָמָ֑ה הַשָּׁנָה֙ אַתָּ֣ה מֵ֔ת כִּֽי־סָרָ֥ה דִבַּ֖רְתָּ אֶל־ה'׃ (יז) וַיָּ֛מָת חֲנַנְיָ֥ה הַנָּבִ֖יא בַּשָּׁנָ֣ה הַהִ֑יא בַּחֹ֖דֶשׁ הַשְּׁבִיעִֽי׃ (פ)
(1) That year, early in the reign of King Zedekiah of Judah, in the fifth month of the fourth year, the prophet Hananiah son of Azzur, who was from Gibeon, spoke to me in the House of the LORD, in the presence of the priests and all the people. He said: (2) “Thus said the LORD of Hosts, the God of Israel: I hereby break the yoke of the king of Babylon. (3) In two years, I will restore to this place all the vessels of the House of the LORD which King Nebuchadnezzar of Babylon took from this place and brought to Babylon. (4) And I will bring back to this place King Jeconiah son of Jehoiakim of Judah, and all the Judean exiles who went to Babylon—declares the LORD. Yes, I will break the yoke of the king of Babylon.” (5) Then the prophet Jeremiah answered the prophet Hananiah in the presence of the priests and of all the people who were standing in the House of the LORD. (6)
The prophet Jeremiah said: “Amen! May the LORD do so! May the LORD fulfill what you have prophesied and bring back from Babylon to this place the vessels of the House of the LORD and all the exiles! (7) But just listen to this word which I address to you and to all the people: (8) The prophets who lived before you and me from ancient times prophesied war, disaster, and pestilence against many lands and great kingdoms. (9) So if a prophet prophesies good fortune, then only when the word of the prophet comes true can it be known that the LORD really sent him.”
(10) But the prophet Hananiah removed the bar from the neck of the prophet Jeremiah, and broke it; (11) and Hananiah said in the presence of all the people, “Thus said the LORD: So will I break the yoke of King Nebuchadnezzar of Babylon from off the necks of all the nations, in two years.” And the prophet Jeremiah went on his way.
(12) After the prophet Hananiah had broken the bar from off the neck of the prophet Jeremiah, the word of the LORD came to Jeremiah: (13) “Go say to Hananiah: Thus said the LORD: You broke bars of wood, but you shall make bars of iron instead. (14) For thus said the LORD of Hosts, the God of Israel: I have put an iron yoke upon the necks of all those nations, that they may serve King Nebuchadnezzar of Babylon—and serve him they shall! I have even given the wild beasts to him.” (15) And the prophet Jeremiah said to the prophet Hananiah, “Listen, Hananiah! The LORD did not send you, and you have given this people lying assurances. (16) Assuredly, thus said the LORD: I am going to banish you from off the earth. This year you shall die, for you have urged disloyalty to the LORD.” (17) And the prophet Hananiah died that year, in the seventh month.
§ The mishna lists among those liable to be executed as false prophets one who prophesies that which was not stated to him. The Gemara comments: For example, Hananiah, son of Azzur, as Jeremiah was standing in the upper market in Jerusalem and saying: “So says the Lord of hosts: Behold, I will break the bow of Elam, the chief of their might” (Jeremiah 49:35). Hananiah raised an a fortiori inference himself: If, with regard to Elam, which came only to assist Babylonia, the Holy One, Blessed be He, said: “Behold, I will break the bow of Elam,” all the more so are the Chaldeans, i.e., the Babylonians, themselves, destined to fall. Hananiah came to the lower market and said: “So speaks the Lord of hosts, the God of Israel, saying: I have broken the yoke of the king of Babylon” (Jeremiah 28:2). As a result, Hananiah, son of Azzur, was killed at the hand of Heaven (Jeremiah 28:16). Rav Pappa said to Abaye: Referring to this case as one who prophesies that which was not said to him is not precise, as not only was it not said to Hananiah, neither was this prophecy stated to another prophet. Abaye said to him: Since this matter can be inferred by means of an a fortiori inference, it is like a prophecy that was said to Jeremiah, as inferring matters a fortiori is a legitimate manner of derivation. It is Hananiah who misrepresented the prophecy, as it was not stated to him, i.e., to Hananiah, and then he presented the prophecy as though he heard it from God.
(יג) וְהִגַּ֣דְתִּי ל֔וֹ כִּֽי־שֹׁפֵ֥ט אֲנִ֛י אֶת־בֵּית֖וֹ עַד־עוֹלָ֑ם בַּעֲוֺ֣ן אֲשֶׁר־יָדַ֗ע כִּֽי־מְקַֽלְלִ֤ים לָהֶם֙ בָּנָ֔יו וְלֹ֥א כִהָ֖ה בָּֽם׃
(13) And I declare to him that I sentence his house to endless punishment for the iniquity he knew about—how his sons committed sacrilege at will—and he did not restrain them.
Philistine attack and the death of Eli
Some years later, the Philistines attacked Eben-Ezer, eventually capturing the Ark of the Covenant from the Israelites and killing Eli's sons who had accompanied the Ark to battle. The Israelites had brought the Ark with them to battle under the premise that it would bring them victory, an assumption that proved to be incorrect. Eli, who was nearly blind, was sitting at the front gate to hear the returning soldiers return was unaware of the event until he asked about all the commotion in the city. A soldier had returned brought the news of the battle to the people. He told Eli what happened. In reaction to the news that the Ark of God had been captured, Eli fell backwards out of the chair and died.[7]