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“Joseph went out from the presence of Pharaoh and went through all the land of Egypt 779. And in seven years the earth created a bountiful harvest... and gathered the wheat like the sand of the sea” (Gen. 41:46–49). 1. Do you want us today to continue the story about Joseph and consider how this wondrous man, having received leadership over all of Egypt, calmed all its inhabitants with his characteristic prudence? “So you went out,” it says, “from the presence of Pharaoh and went through all the land of Egypt. And in seven years the earth created a bountiful harvest... and gathered the wheat like the sand of the sea.” Having received full power from the king, he collected the fruits of the field and stored them in the cities, thus preparing sufficient provisions for the time of the ensuing famine. Do you see what reward this righteous man received for his complacency, patience and other virtues here, having moved from prison to the royal palace. It was said that he had two sons before the onset of the years of famine; and “he called the name of the first 780 Manasseh, saying: For God has made me forget all my illnesses, even those of my father” (Gen. 41:51). Notice the piety of this man in the fact that in the name of his son he places a remembrance of everything in order to make his gratitude (to God) constant, so that the son, from his own name, can know about temptations and patience, through which the righteous man achieved such great glory. “For you have forgotten all my illnesses, even those of my father.” What does it mean: “all my illnesses”? Here, I think he means his double slavery and suffering in prison, “and all the same as my father,” i.e. the separation he experienced from his father, when he was removed from his father’s embrace and, still at an immature age, brought up with such care, passed from a free state into captivity. And “the name of the second name is Ephraim: for God will make me grow in the land of my humility 781” (Gen. 41:52). Look, the name of this son expresses complete gratitude. Not only, he says, did I forget my former grief, but I also multiplied on this land, in which I suffered such humiliation that I was in extremes and in danger for my very life. But you should listen to the further story. After seven years of plenty, came years of famine, as Joseph predicted. Events showed everyone the wisdom of this man, and everyone was forced to obey him. He arranged in advance so that when a severe famine was about to occur, the Egyptians did not feel the need. “In all the land of Egypt,” it is said, “there was bread” (Gen. 41:54). But when the poverty increased, the people cried out to Pharaoh, unable to bear the dire need; Forced by hunger, they resorted to the king. But notice his gratitude. “And Pharaoh spoke to the Egyptians: Go to Joseph, and whatever he says to you, do it” (Gen. 41:55). He seems to be saying this: why did you come to me? Don't you see that I only wear clothes (royal), and he is the author of our common salvation? Do not run to me, leaving him, but go to him, “and whatever he says to you, do it. Joseph opened 782 barns and sold them to the Egyptians” (Gen. 41:55–56). And as the famine gripped everyone, “all the countries came to Egypt to buy the wheat: for they kept the whole land from famine” (Gen. 41:57). See how little by little Joseph's dreams begin to come true. When the famine intensified and spread to Canaan, where his father Jacob lived, then, having learned that there was a sale of wheat in Egypt, “he said to his sons: Why are you careless? Behold, I have heard that there is wheat in Egypt; go 783 buy us a little food, so that we may live 784 and not die” (Gen. 42:1-2). What does he say, are you sitting here? Go to Egypt and bring us what we need for food. And everything happened this way so that Joseph’s brothers could see everything with their own eyes and themselves carry out the interpretation of the dream that they expressed when they listened to Joseph’s story about what he saw in his dream. “And ten brothers went,” it is said, “but Benjamin, who was from the same mother as Joseph, was not taken with them, because his father said: “Let no evil befall him” (Gen. 42:4). He felt sorry for the boy because of his immaturity. “When he came... he bowed down to Joseph, as the ruler of Egypt, with his face to the ground” (Gen. 42:6). Now they do all this in ignorance, because a lot of time has passed since then; they didn’t recognize their brother even by his facial features; Perhaps the maturity of age produced some change in his face. All this, I think, happened according to the dispensation of the God of all, so that they could not recognize their brother either from conversation or by face. And how could they come up with this idea? After all, they thought that he, having become a slave of the Ishmaelites, still remained in slavery to the barbarians. So they, not being able to imagine anything like that, did not recognize Joseph; and he recognized them as soon as he saw them, but tried to hide them and decided to treat them as strangers. “You alienated yourself from 785 them,” it is said, “and spoke cruelly to them. And speech 786: where did you come from? (Gen.42:7). He covers himself with complete ignorance, the better to learn from them everything in detail: he wanted to find out about his father and brother 787. 2. And first of all he asks them what country they are from; They answer that they are from the land of Canaan - they came to buy bread. Hungry, they say, forced us to undertake this journey; and for this reason, leaving our (families), we came here. “And Joseph will remember the dreams that he saw” (Gen. 42:9). Having remembered the dreams and seeing that they were actually coming true, he wanted to find out about everything in detail. Therefore, with great severity, he immediately answers and says: “Spies are by nature, to spy on the ways of the earth 788” (Gen. 42:9). “You didn’t come with good intentions,” he says. Apparently, you came here with some kind of cunning and evil intent. They, having become confused, answer: “No, sir” (Gen. 42:10). And what Joseph tried to find out about, they themselves explained to him. “Your servants,” they say, “when you die, buy food. We are all the sons of one man: we are peacemakers, and your servants are not spies” (Gen. 42:10–11). Defending only themselves and being agitated by fear in their souls, they do not yet express what Joseph wanted to know. Therefore, he again repeats to them: “Nor, on the way of the earth did you see 789” (Gen. 42:12). It’s in vain that you tell me this; your very appearance shows that you came here with some evil intent. Forced by necessity and wanting to bend him to mercy, they say: “We are twelve brethren and your servants” (Gen. 42:13). What a deception in words! And those whom they themselves sold to merchants are included in the number. And they don’t say: “We were twelve,” but “We were twelve.” And this youngest is with our father." This is precisely what Joseph wanted to know, whether they had done the same thing to his younger brother (as to him). “This youngest is with our father, but there is no other” (Gen. 42:13). They do not clearly indicate the reasons (absence), but only: “not”. From such an answer, suspecting that they had not done something similar to Benjamin, he said: “This is what I told you, as you are spies by nature. Do not 790 depart from here, until 791 your youngest brother comes here” (Gen. 42:14–15). I want to see him; I want to look at my half-brother, because from your actions towards me I suspect a brother-hating spirit in you. So, if you want, “send one of yourselves and bring him,” and until he comes, you will remain in prison. With his arrival it will be clear whether you are telling the truth, and then you will be free from all suspicion. And if this does not happen, then it is clear that you are spies and that is why you came here. Having said this, he “gave me into custody” (Gen. 42:17). This is how he experiences their feelings and what he does with them shows his love for his brother. Three days later, he called them to him and said: “Do this, and you will live: for I fear God. If you are peaceful, let your brother be kept alone in custody: go yourselves and take away your purchased wheat: and bring your youngest brother to me, and your words will be true: otherwise, you will die” (Gen. 42:18-20). Pay attention to prudence. Wanting to show favor to them, to help their father’s needs, and to find out the exact truth about his brother, he ordered one of the brothers to be detained, and allowed the rest to return. But look how now the incorruptible judge - conscience - rises up, although no one denounces them and brings them to trial, and how they accuse themselves. “Speech 792,” it is said, “everyone to his brother: “Hey, for we are in sin for our brother’s sake, for we despised 793 the sorrow of his soul, always praying to us, and did not listen to him. And for this reason 794 this tribulation has come upon us” (Gen. 42:21). Such is sin. When he is already committed in reality, then he reveals his greatest recklessness. Just as a drinker, when he gets drunk on strong wine, does not feel any harm from the wine, and afterward he learns through experience how destructive it is, so is sin: while it is not yet done, it darkens the mind, and like a thick cloud darkens the meaning; and then conscience arises and torments the thought more powerfully than any accuser, revealing the vileness of the act. Now these too are coming to their senses, and when they saw the danger decisively threatening them, then they realize what they have done, and say: “By the way, we are in sin for our brother’s sake, for we have despised the sorrow of his soul.” It is not by chance or in vain that we endure this, they say, but justly and very justly. This is our punishment for the inhumanity and cruelty that we showed to our brother: “For we despised the sorrow of his soul, always praying to us and not listening to him.” Since we were merciless and showed great cruelty, now we experience the same thing: “For this reason this sorrow has come upon us.” 3. So they spoke among themselves, thinking that Joseph did not hear any of this. He, as if not knowing or understanding their language, used an interpreter in his relations with them, who conveyed his words to them and explained their words to him. Hearing this, Reuben said to them: “Didn’t Reh say to you: You will not harm the offspring? And you didn’t listen to me; and behold, his blood will be required” (Gen. 42:22). Didn’t I, he says, advise you then, didn’t I beg you not to do him any injustice? Therefore, now “his blood will be sought”, since in your intention you have already killed him. Although you did not pierce his neck with a sword, but, having sold him to the barbarians, you invented for him a slavery worse than death itself. For this his blood is now exacted. Think about what it’s like to feel the reproach of your conscience, to constantly have this accuser with you, who screams and resembles a crime. Joseph heard this. But they did not know (this), because the interpreter stood among them (Gen. 42:23). But he could no longer bear it, because his brotherly nature and compassion betrayed him. “And turning away from them,” so as not to be revealed to them, “wept” (Gen. 42:24). “And again I came to them and spoke to them; and singing Simeon, and his bond before them." See how he does everything to bring them into fear, so that when they see Simeon’s bonds, they will clearly show themselves whether they have any regret for their brother. He does all this by testing their thoughts, wanting to find out if they were the same with Benjamin (as with him). Therefore, he orders them and Simeon to be tied up in front of his eyes in order to fully test them and see if they will show any love for him. Regretting Simeon, they had to hasten the arrival of Benjamin, which is what Joseph wanted, so that by meeting with his brother he would completely calm down. “And he commanded 795,” it is said, “to fill their vessels with wheat and return the silver 796 to each one in his sackcloth 797, and give them food for the way: and he laid 798 ... on the donkeys his rest” (Gen. 42:25-26). Look at the generosity he shows. He benefits them, contrary to their intentions, by giving not only wheat, but also money. “When one of them 799 put off his sackcloth, as 800 to give food to a donkey, 801 he saw the silver 802 and said to his brethren:... because of this their hearts were terrified: and they were troubled one to another, saying, “What has God done this to us” (Gen. 42:27-28). They again became alarmed, suspecting whether this would also lead to a greater accusation against them; Convicted by their conscience, they attributed everything to the sin they had committed against Joseph. Returning to their father and conveying to him everything in detail, they told about the indignation shown against them by the Egyptian commander, and about the fact that he imprisoned them as spies. “But we decided upon him,” they said, “there are women of peace... and there are twelve brethren, 803... and there is only one, but the youngest is with our father. He said to us: therefore you will appear 804 as you are of a peaceful nature: leave one brother here..., and bring your youngest brother: and we will know that you are not spies” (Gen. 42:31-34). This again aroused the sorrows of the righteous. And after this sad story, when they emptied their sackcloth, they each found their silver, and they and their father were afraid. And at this the elder again sheds tears. What does he tell them? “I am without children, the creator: Joseph is not, Simeon is not, and will you understand Benjamin; All this came upon me” (Gen. 42:36). “I had few tears,” he says, for Joseph; you added Simeon to him. And my sorrows have not stopped there yet. You want to take away Benjamin and me. “All this was on me.” These words sufficiently show how my father’s heart was tormented. Just as he lost all hope regarding Joseph (thinking that he was eaten by wild beasts), so he gave in to despondency regarding Simeon, and finally trembled for Benjamin. But he still resisted and did not give up the boy. “And Reuben, his firstborn, said to him: Kill my two sons, unless I bring him to you: give him in my hand, and I will bring him to you” (Gen. 42:37). Entrust it to me, he says, give it to me, I will return it to you. 4. Reuben acted this way in the thought that without Benjamin they could not come again to Egypt and buy there what was needed for food; but the father does not give him up and says: “My son will not go with you.” He also expresses the reason for this, as if justifying himself to the children: “for his brother died, and he alone remains, and it will happen to him,” as a completely young man, “evil on the way..., and you will bring my old age with sorrow to hell” (Gen. 42:38). I’m afraid, he says, for his childhood; I am afraid that I will lose this consolation and end my life in sorrow. And while he remains with me, I have at least some small consolation; his presence eases my grief for his brother. So, love for Benjamin does not allow the father to let him go. Meanwhile, the hunger increased even more, and they found themselves short of food. And the father says: go again and bring some food. “And Judas said to him: You have sworn an oath to us 805 man..., saying: You will not see my face unless your younger brother comes with you. If we have left our brother, let us go and buy you food; but if we have not finished, we will not go. For the man said unto us, Ye shall not see my face, unless your youngest brother come with you” (Gen. 43:3-5). Don’t think, he says, that we can go there without our brother. But if you want us to go there without any benefit and for everyone to be in danger, then let’s go. But know that that man swore to us that we would not see his face unless his younger brother came with us. Jacob was pressed on all sides. Therefore, shedding tears, he says to them: “Why did you do evil by telling your husband that you have a brother with you?” (Gen.43:6). Why, he says, did you do this evil to me? Why did you cause me so much trouble? If you had not said this, I would not have lost Simeon, and he would not have demanded this. “They decided: man, ask us if your father is still alive, and if you still have a brother, and they told him: I saw food, as he said to us: bring your brother” (Gen. 43:7); Don’t think, they say, that we ourselves voluntarily told that person about our family. He, mistaking us for spies, detained us and questioned us in detail about our circumstances; That’s why we told him this, wanting to explain everything to him fairly. “And Judas again said to his father: Let the youth go with me; and let us arise and go, that we may live and not die” (Gen. 43:8). Entrust him to me, he says, so that we can hit the road; (otherwise) there will be no hope of salvation left for us, since the food has been spent, and we will not find food anywhere else. “I will accept 806 him from you, if I do not bring him and set him before you, I will sin against you all my days. If they had not delayed, they would have already returned 807 twice” (Gen.43:9-10). Your compassion, he says, for your son is preparing death for all of us. Soon we will all die of hunger if you don’t want to let him go with us. And look here, beloved, how at last the extremity of hunger defeated fatherly love. Seeing that they do not find any other means of food, and the hunger is intensifying, he tells them: if this is so, and if it absolutely must be, and you cannot go without him, then you must bring gifts to that husband. Take back the silver that you found in your sackcloths, and take other silver to buy bread. “And catch your brother, and get up and go to your husband. May my God give you grace before your husband, and let only your brother go, and Benjamin. I am like 808 childless, childless” (Gen. 43:13–14). Look at the inexpressible love he shows for Joseph. So that someone does not think that in the words: “I am bereft of children,” he is talking about Benjamin or Simeon, for this he said in advance: “May my God give you grace and let your only brother and Benjamin go.” Although, he says, they will remain alive, but I am childless, childless. Think how completely his heart was devoted to Joseph. Seeing himself surrounded by so many children, he considered himself childless because he had lost Joseph. “And I took, - it is said, - men's gifts, and great silver..., and Benjamin came to Egypt, and stasha before Joseph. Joseph saw them, and Benjamin his brother” (Gen. 43:15–16). He saw what he so desired, he saw what he so desired. He now saw the fulfillment of his desire. “And he said to the builder of his house: Bring the men into the house, and kill the cattle: for with me the men shall have food. And when they saw... that they had brought them into the house of Joseph, they decided, “For the sake of the silver that was returned in our sackcloths first, they bring us in, lest they slander us and bring it upon us, so that they may take us for slaves, and us 809 and our donkeys” (Gen. 43:16, 18). Joseph arranged everything this way, showing his affection for them; and at the same time they are worried, suspecting whether they want to torture them for silver, as they acted dishonestly in this regard. Therefore, having come (to Joseph’s house), they explain the reason for their confusion to the steward of the house - they tell how they found silver in their sackcloths, and add: now we have brought with us twice as much silver in order to return what we had before and to buy food for ourselves. 5. See how misfortunes have tamed their spirits and made them humble. “The ruler of the house said to them: Peace be with you, and do not be afraid. Your God and the God of your father 810 has given you treasures in your sackcloths; and I have your money for what you have received” (Gen. 43:23). Don't be afraid, he says, and don't worry about it. No one will accuse you in this matter. We have too much silver. And you even recognize it as the work of God that there were treasures in your sackcloths. Having said this, “bring out Simeon and bring water to wash their noses, and give their donkey pasture” (Gen. 43:23–24). This is how the father’s prayer prospered them in everything, and how he prayed for them when he said: “May the God of my father give you grace,” and so everything happened. The ruler of the house, even before the arrival of Joseph, showed them full favor. “She prepared gifts” for Joseph and, when he came, “she brought them... and bowed down to him... to the ground” (Gen. 43:25-26). Again he asks them: “Is your father, the elder, in good health, his name is still alive? They said: Your servant, our father, is in good health. And he said: Blessed is this man to God, and he bowed down before... He saw his half-mother brother and said: Is this your youngest brother, should you bring him to me? And he said: May God have mercy on you, child” (Gen. 43:27–29). Look how much more firmness he shows, and he also covers himself with ignorance, so that through what follows he can test their intentions regarding how they are disposed towards Benjamin. But nature took over: “It moved,” it says, “his womb 811 and was tempted to cry. He entered the lodge, crying there. And having washed his face, he went out” (Gen. 43:30–31). Then, expressing his favor to them, he says: “Offer the bread. And offering him one”, as if the king and ruler of all Egypt, “and to them especially; and the Egyptians, those like them, especially; For the Egyptians cannot eat bread from the Jews: for the Egyptians are an abomination 812. Sede 813 is directly to him first 814 in his seniority, and the youngest in minority” (Gen. 43:31-33). This amazed them, and they wondered how he knew the difference in their ages. Then, having given each a portion (of food), he gave five times more to Benjamin. They did not understand what this meant and thought that it was simply done by some accident, as happens in relation to minors. When the meal was over, Joseph called his steward “and commanded him saying: Fill 815 sackcloth with food for men as much as they can 816 carry, and each man’s silver in his 817 sackcloth, and put a cup... of silver 818 in the sackcloth of the least one” (Gen. 44:1-2). Here, again, is what method he invents in order to more accurately find out the brothers’ disposition towards Benjamin. When this was done, he released them. And when they set off on their journey, “he said to his steward, ‘Drive after them and say, ‘Why will you repay the evil for the good? Who steals my silver cup? Isn’t this what my lord drinks from? he also 819 performs magic in her: the evil is accomplished 820 even as he did it” (Gen. 44:4-5). The steward, having overtaken them, said to them: why did you repay the benefactor with evil? Why did you extend your wickedness even to the one who showed you such great favor? Why weren’t you ashamed of this husband’s generosity towards you? What crime? What madness you have done! Or don’t you know that this is the very vessel over which my master is performing magic? Your business is bad, your intention is disastrous; the intent is unforgivable, the audacity is great, surpassing all malice. “They decided to him: What does the lord of this saying say?” (Gen.44:7). Why, they say, are you placing blame on us, of which we are completely innocent? “Do not cause your servant to do according to this word,” we will never allow ourselves to do this. Having brought with us double the amount of silver, how could we steal silver or gold (Gen. 44:8)? And if you think so, then “if the vessel 821 for which you are looking is found, let him die as the one who decided on such insolence, and we will be slaves” (Gen. 44:9). The conviction of their conscience prompted them to speak with such courage. “He said: even now, as you said, it will be like this: if the cup is found in someone else’s hands, that one will be my servant,” and you will be released (Gen. 44:10). Having said this, they allowed him to make a search and “the search from the elder was taken until he came to Benjamin.” And opening his sackcloth, he found a cup with him (Gen. 44:12). This clouded their minds. “And she tore her garments, and put on her sackcloth again... and returned to the city. And Judah and his brethren went in to Joseph... and fell to the ground before him” (Gen. 44:13–14). Notice how many bows they make. Joseph said to them: What have you done? Don’t you know that I use magic on it (on the cup). “And Judas said: what shall we answer, or what shall we say to the master, or what shall we justify ourselves with; God will find the iniquity of your servants." Again they bring to mind their actions with Joseph. “Behold, we are the servants of our lord, and we, and from him the cup was found” (Gen. 44:16). Now they show themselves in a good mood and give themselves, together with their brother (Benjamin), into slavery. “Joseph said: Do not do this to me. Man, if the cup is found in someone else, he will be his slave; But you must go safe to your father” (Gen. 44:17). 6. That's what the father feared, that's what happened to them; they became afraid and confused, and did not know what to do. “When Judas approached, he spoke.” Since he took him from his father and said: “If I don’t bring him to you, I will sin against you all my days,” so now, approaching (Joseph), he tells him everything in detail in order to arouse compassion in him and dispose him to free the boy. “When Judas came 823 to him, he said: I pray thee, lord, that thy servant may speak” (Gen. 44:18). Notice that he speaks exactly like a slave talking to a master; remember now those dreams about the sheaves, which strengthened (in the brothers) hatred of him, and marvel at God’s providential wisdom, which brought everything to fruition, despite so many obstacles. “Let your servant speak before you,” he says, “and do not be angry 824 with your servant, lord 825.” You asked your servants, saying: Do you have a father or a brother? And he said to the lord, “We have a father who is old, and a boy of old age 826 younger than him, and his brother is dead” (Gen. 44:18–20). Imagine what happened to Joseph when he listened to this. “He alone remained with his mother 827, but his father loved him.” Why does he lie here too, saying: “his brother is dead,” when they sold him to the merchants? This is because they convinced their father that he (Joseph) had been killed and devoured by wild beasts; and besides, they thought that he could not bear slavery from the barbarians and had already died; That’s why he says: “And his brother died. You said to your servant: bring him to me, and I will look after him. And you said: unless your brother comes with you, do not come to see my face. It came to pass, when I came to your servant, our father, that I told him the words of the master. Our father said to us 829: go back 830 and buy us some food. We tell him 831: we will not be able to go if our brother does not go with us 832. And your servant, our father, said, “You know that I have given birth to two women: and one departed from Me, and cried out, as if he were eaten by a beast” (Gen. 44:20–21, 23–28). See how, from Judah's defensive speech, Joseph learns in detail about everything that happened in (his father's) house after it was sold, and how they set up his father and what they said about him. “Today 833 if you understand this... and evil happens to him on the way 834, you will bring my old age with sorrow to hell” (Gen. 44:29). And if our father loves this boy so much, then how can we come to him without the boy? “For his soul is connected with the soul of this... and your servants will bring down the old age of your servant, our father, with sorrow to hell. For your servant took the youth from his father 835, saying: If I do not bring him to you 836..., I will sin against you 837 all the days” (Gen. 44:30–32). I made such a promise to my father in order to bring the boy and fulfill your will, and thereby prove that we told you the truth and that there was no lie in our words. “Now I will remain 838 a slave instead of a youth, a slave to the master; Let the youth go with the brethren. Why should we go to our father, whose youth is not with us? Let me not see the wicked, even if they find my father” (Gen. 44:33–34). These words touched Joseph and sufficiently showed him both his brothers’ respect for their father and love for their brother. “And he can no longer endure, hold on to those who are coming to him 839,” but, having removed everyone and being left alone with them, “let out a voice with tears in recognition of the brethren.” And this became known throughout the kingdom “and in the house of the Pharaohs.” And he said to his brothers: “I am Joseph: is my father still alive?” (Gen.45:1-3). One must, in my opinion, be surprised here at the firmness of this blessed man, at the fact that he could still pretend and not reveal himself, and even more surprised at how they could resist and finally open their lips, how their soul did not fly out of them, how their reason did not waver, how they did not sink into the ground. “And his brethren could not answer him, for they were troubled.” Fair. Imagining how they treated him, and how he behaved towards them, reflecting on the greatness in which he then found himself, they were worried, one might say, for life itself. Therefore, wanting to encourage them, he says: “Come closer to me” (Gen. 45:4). Don’t move away, he says, don’t think that you did this to me on your own. This was not so much a matter of your malice as of God’s wisdom and indescribable love for mankind, precisely so that, having arrived here, now, on time, I could deliver to you and this entire country everything you need for food. “And he said: I am Joseph, your brother, and you will sell him into Egypt. Do not mourn now” (Gen. 45:4–5). Don’t let this confuse you and don’t let what happened seem cruel to you, because it happened according to God’s dispensation. “God sent me before you for life. This is the second summer of famine on the earth, and for another five years there will be no yelling or harvest. For God sent me before you to leave you a remnant on the earth... Now it is not you who have sent me this, but God” (Gen. 45:5-8). 7. Look, just the other and the third he consoles them, saying that he does not attribute to them the reason for his arrival in Egypt, but to God, who arranged it so that he achieved such greatness. “God has sent me and made me as a father to Pharaoh, and lord of all his house, and prince of all the land of Egypt” (Gen. 45:8). My slavery, he says, gave me this power; selling brought me to such greatness; my misfortune was the reason for such prosperity; envy prepared this glory for me. We will not only listen to this, but also imitate and in a similar way forgive those who have offended us, not imputing to them what they did to us, but enduring everything complacently, like the wondrous Joseph. So, he says, rest assured that I do not attribute what happened to me to you, and do not accuse you of crimes, but I attribute everything to God, who arranged everything in such a way as to bring me to real glory. “When you have been exhausted 840, go up to my father and shout to him: This says your son Joseph: God has made me lord of all the land of Egypt: come down to me, and do not hesitate 841, and dwell in the land of Gesemla 842, and you and your sons will be near me, and your sons’ sons, and 843 the sheep 844 and the ox 845 and the tree are yours. And I will feed you (there are still five more years of famine), so that you and your sons and all your possessions will not perish. Behold, your eyes see, and the eyes of Benjamin my brother, even as my mouth speaks to you. Tell my father all my glory that is in Egypt, and as soon as you see it, bring him quickly” (Gen. 45:9-13). Having said all this, sufficiently calming them down and ordering them to tell their father about themselves and immediately bring him, he “attacked Benjamin’s neck, ... weeping” (since he was from the same mother), and Benjamin “also wept on his neck, and kissed all his brethren, weeping over them” (Gen. 45: 14-15). And after such a speech, tears and advice given to him, (the brothers) could hardly speak to him. “And to this day,” it is said, “the verb 846 was spoken to him. And it spread to the house of Pharaoh 847 and he and everyone in the house rejoiced (Gen. 45:15-16). Joseph's meeting with his brothers made everyone happy. “And the king said to Joseph: Lords of your brethren, do this: fill your vessels with wheat and go; and having taken your father... come to me, and I will give you of all the blessings of Egypt. This is your commandment: take chariots for them... children and wives” (Gen. 45:17-19). See how the king is concerned about the arrival of Jacob. “And more than that,” he says, “come from your father.” And do not spare the eyes of your vessels: for all the good things of Egypt will be yours. And having done this to the children of Israel, Joseph gave them chariots according to the command of the king 848. And to all 849 he gave more robes: but to Benjamin he gave three hundred pieces of gold and five robes of change. And the ambassador was like 850 his father, ten donkeys carrying 851 the goods of Egypt, and ten Muscovites carrying 852 bread on the way to his father.” Having given all this, “let your brethren go, and rest, and say to them: Do not be angry on the way” (Gen. 45:19-24). Look what a wise soul. Not only did he leave all anger against them and free them from guilt, but he also instructs them not to indulge in anger on the way and not to blame each other for what happened. In fact, if not long ago, introducing themselves to Joseph, they said to each other: “Yes, in Joseph’s sins for the sake of our brother, because we despised his sorrow,” - and then Reuben said: “Will you not harm your children, and will not listen to me” (Gen. 42:21), then it could all the more happen that now he will accuse them. Therefore, preventing their anger and mutual quarrel, he says: “Do not be angry on the way”; but reflecting on the fact that I did not blame you for your actions towards me, be kind to each other. Can one really marvel at the virtue of this righteous man, who with great care followed the teachings of the wisdom revealed in the New Testament? What Christ commanded the apostles: “Love your enemies,... pray for those who do harm to you” (Matthew 5:44), the same thing, and even more, Joseph did. He not only showed such great love for those who, for their part, were ready to kill him, but also tried in every possible way to assure them that they had not sinned against him at all. What great wisdom! What strong complacency! What great love for God! It was not you, he says, who did this to me, but God’s providence, which cares for me, allowed it, so that my dreams would come true, and for you I could serve as an instrument of salvation. So, sorrows or temptations serve as evidence of the great providence and care of the philanthropic God for us. And therefore we should not strive by all measures only for a calm and carefree life; but both in prosperity and in sorrow we must equally send thanks to the Lord, so that He, seeing our good intentions, will show even greater care for us, which may we all be worthy of, by the grace and love of our Lord Jesus Christ, with whom to the Father, with the Holy Spirit, be glory, power, honor, now and ever, and unto ages of ages. Amen. Zlat.: γῆν Αιγύπτου according to Monak. and Vensk. (25 and 130 for Holmes); in Lucian. – Αἴγυπτον – Egypt. - τοῦ πρώτου instead of πρωτοτόκου - “firstborn”, as the latter is usually read in Greek. sp. according to Heb. t. ἐν γῇ ταπεινώσεώς μου; in Lucian. – ἐκ τῆς ταπεινώσεώς μου – “out of my humiliation.” πάντας - “all” (Slav. B.), read in Lucian. and so on. sp. and ev. t., at Zlat. absent. Words: ἐκεῖ καὶ – “tamo and” (Slav. B.) from Zlat. are not readable, as a result of which πρίασθαι; in Alex., Lucian. and other sp., according to Heb. t. – ἐκεῖ καὶ πριάσασθε – “buy there.” Zlat.: ἵνα ζῶμεν; in Alex. and Lucian. – ἵνα ζήσωμεν – “we will live.” Zlat.: ᾿Ηλλοτριοῦτο γὰρ; in Lucian. and so on. sp. – καὶ ἠλλοτριοῦτο – “and alienated” (Slav. B.). αὐτοῖς – “to them”, read in the book. and ev. t., at Zlat. absent. Zlat.: κατανοῆσαι τὰ ἴχνη τῆς γῆς ἥκατε; in Lucian. sp. – τὰ ἴχνη τῆς χώρας ἥκατε ἰδεῖν – “they came to see the ways of the country.” Here we agree with Lucian. and so on. sp.: τὰ ἴχνη τῆς γῆς ἥλθετε ἰδεῖν. Zlat.: Οὺ γὰρ μὴ; in Lucian. and so on. γὰρ is absent, as in Slav. B. – ἕως οὐ; in Lucian. and so on. – ἐὰν μὴ – “if not” (Slav. B.); the first expression is closer to the Hebrew. speech meaning: “as if.” Zlat.: εἶπε γὰρ; in Lucian. and so on. – καὶ εἶπον – “and rekosha”, according to Hebrew. T.; in Alex. sp. καὶ εἶπεν – “and speech” (Slav. B.). – ὑπερείδομεν according to Alex. sp.; in Lucian. – παρείδομεν – “neglected.” – οὖν in Lucian. and so on. is missing, like the Hebrew. t. Zlat.: καὶ ἐνετείλατο; in Lucian. and so on. – ἐνετείλατο δὲ – “commanded” (Slav. B.). αὐτῶν – “their” (Slav. B.) is not read in Zlat. according to Lucian. and many other sp. αὐτοῦ – “his, his”, read in Zlat. according to many sp. and ev. t., absent from Lucian. sp. τὸν σῖτον – “wheat” (Slav. B.), read in Lucian. and so on. sp., at Zlat. absent. Zlat. ἐξ αὐτῶν, which is not in Greek. sp. and ev. t. ὥστε according to Heb. T.; in Greek sp. absent. αὐτοῦ – “to one’s own” (Slav. B.) is absent from Zlat. according to Lucian. sp. Zlat.: ὁρᾶ τὸ ἀργύριον, briefly expressing the meaning of the words: “and he saw a bundle of his silver.” ἀδελφοί – “brothers”, read in Zlat. according to many sp. and ev. t., absent from Lucian. sp. Zlat.: φανεῖσθε according to sp. Dorothea; in Lucian. – γνώσομαι – “uvem” (Slav. B.). διεμαρτύρατο ἡμᾶς - “condemned us” according to Sp. Dorotheus, in Lucian. and so on. – ἡμῖν – “to us”. Zlat.: δέχομαι according to sp. Dorothea; in Lucian. and so on. – ἐκδέχομαι; Slav. B.: “I will.” – ὑπεστρέψαμεν; in Lucian. – ἀνεστρέψαμεν πρὸς σὲ – “turned to you.” καθὰ – “how” according to Alex. and many more other sp.; in Lucian. – καθ᾿ ἅπερ – “as if.” Zlat.: ἡμᾶς τε, which is absent in Greek. sp. and ev. t. Zlat.: τοῦ πατρὸς ὑμῶν according to Hebrew. t., in Lucian. and so on. – τῶν πατέρων ὑμῶν – “your father” (Slav. B.). τὰ σπλάγχνα according to plural. sp., in Lucian. and others - ἔγχατα, although the meaning of both is not different. The words: πᾶς ποιμὴν προβάτων - “every shepherd of the sheep” are not read Zlat. according to Cotton. and Ambrosian. sp. and ev. T.; in sp. Lucian, Dorothea and many others. etc., with which Slav agrees. B., these words are readable. Zlat.: ᾿Εκάθισε according to sp. Cotton, Dorothea, etc.; in Alex., Lucian. and so on. – ᾿Εκάθισαν – “sedosha” (Slav. B.). – ὁ πρῶτος; in Lucian. and so on, according to Heb. t. – ὁ πρωτότοκος – “firstborn” (Slav. B.). πλῆσον according to sp. Dorothea and Heb. T.; in Alex., Lucian. and so on, with which Slav agrees. B., – πλήσατε – “fill.” δύνανται according to Tsittav. (“de Lag”. Gen. gr.) and some. others (“Holmes”); in Lucian. – δυνηθῷσιν – “will be able to.” καὶ τὸ ἀργύριον ὡσαύτως ἐκάστου εἰς τὸν μάρσιππον αὐτοῦ, saying in short Bible words text. ἔμβαλε instead of ἐμβάλετε in Lucian. and other sp. οἰωνισμῶ - “magic” (Slav. B.), read in Lucian. and so on. sp., absent from Zlat. Zlat.: συντετέλεσται according to sp. Tsittaw. (“de Lag”. Gen. gr.), Dorothea and some. others (“Holmes”); in Lucian. – συντετελέσασθε – “perform” (Slav. B.). εὑρεθῆ τὸ σκεῦος according to Alex. and other sp. and ev. T.; in Lucian. – εὕρης τὸ κόνδυ – “you will find the cup” (Slav. B.). – οὖτος... μόνος according to sp. Dorothea; in Lucian. and ev. t. is not readable. ᾿Εγγίσας γὰρ instead of ἐγγίσας δέ - “having begun.” – θυμωθῆς ; in Lucian. ὀργιωθῆς, although the meaning is the same. κύριε; in Lucian. and so on. - absent. – παιδίον γήρως according to Cotton. etc. and Heb. t., Lucian. – ἐκ γήρους – “from old age.” – ὑπολέλειπται τῇ μητρὶ αὐτοῦ according to the original. translation of 70 (“Field”. Orig. Hexapla) and Hebrew. T.; in Alex. and Lucian. – ὑπελείφθη τῷ πατρὶ αὐτοῦ – “remained with his father.” καὶ ἐπιμελοῦμαι according to the usual reading of the Greek. sp.; glory translation: “yes I see” here is not literally accurate (“yes” instead of “and”) and does not express the thought of care contained in ἐπιμελοῦμαι. ἡμῖν in Lucian. sp. and ev. t. is not readable. καὶ – “and” is not read in Zlat. according to Alex. and many other sp. and ev. T.; in Lucian. reads like in Slav. B. Zlat.: αὐτῷ; in Lucian. and so on. sp. and ev. t. is not readable. – ἐὰν μὴ ὁ ἀδελφὸς ἡμῶν καταβῆ μεθ᾿ ἡμῶν instead of the usual reading of the Greek. sp.: ἀλλ᾿ εἰ μὲν ὁ ἀδελφὸς.... καταβησόμεθα - “but if our younger brother goes with us, let’s go.” Νῦν according to Cotton., Koislian., Dorothea, etc.; in Alex. and Lucian, according to Heb. t., is not readable, as in Slav. B. καὶ – “and” is not read in Zlat. according to Koisl. And other sp.; in Lucian. according to Heb. t. reads as in Slav. B. παρὰ τοῦ πατρὸς; in Lucian. – ἐκ τοῦ παιδός σου – “from your servant.” Zlat.: πρὸς σὲ; in Lucian. – ἐνώπιόν σου. – ἐναντίον σου; in Lucian, according to Heb. t., – εἰς τὸν πατέρα – “to the father” (Slav. B.). – παραμενῶ according to custom. reading sp. and ev. T.; in Lucian. – παραμείνω – “let me abide”; σοῖ - “to you” (Slav. B.), read in Lucian. and so on. sp. according to Heb. t., at Zlat. absent. – καὶ οὐκέτι ἠδύνατο φέρειν οὐδε ἀνέχεσθαι τῶν παρεστηκότων αὐτῷ; here some words (“already, endure, nor”) were added by the saint to the Bible. text for greater emphasis, others (“Joseph, everyone”) are omitted. Zlat.: οὐν; in Lucian, as in Heb. t., not readable. – μὴ ἀναμείνης according to sp. Dorothea; in Lucian. – μὴ μένῃς – “and do not stay.” Word: ᾿Αραβίας – “Arabian” (Slav. B.), read in Alex., Lucian. and other sp., at Zlat. missing according to Bodleian. (61 for Holmes) and Heb. T. Zlat.: καὶ, in Lucian. not readable. σοῦ – “yours”, read in Lucian. sp., at Zlat. absent. Zlat.: κατεφίλησε πάντας according to Hebrew. and partly Alex. and so on. (in retention πάντας᾿; in Lucian. – καταφιλήσας – “kissed” (Slav. B.) without πάντας. οἱ ἀδελφοὶ αὐτοῦ – “his brothers”, usually read in Greek. sp. and ev. t., at Zlat. missing. Zlat.: ταῦτα δὲ διεβοήθη εἰς τὸν οἶκον Φαραὼ, instead of: καὶ διεβοήθη ἡ φωνὴ ἐπι τὸν οἶκον Φαραὼ - “and a voice rang through the house of Pharaoh,” according to Heb. t. – κατὰ τὰς ἐντολὰς τοῦ βασιλέως ; in Lucian., according to Alex. etc. – κατὰ τὰ εἰρημένα ὑπὸ Φαραὼ τοῦ βασιλέως – “by command” (literally according to the words) of “King Pharaoh.” After πᾶσιν – and “to everyone” from Zlat. reads μὲν - “and”, “the same”, which follows. words corresponds to δὲ – same; in Lucian. and so on. sp. missing. Zlat.: ὁμίως; in Lucian. and others – κατὰ ταῦτα – “in the same way”, which makes up letters. translation of euro expressions (kezot); ὁμίως in Greek. sp. does not occur here. πάντων - “all” (Slav. B.), read in Lucian. and so on. sp., at Zlat. absent according to sp. Paris. and Koislian. (76–82 for Holmes) and Heb. t. αἰροντας according to sp. Fezulyan. and Escurial. (18 and 36 for Holmes); in Alex. and Lucian. – αἰρούσας, which is in accordance with Hebrew. t. You might be interested in: