Texts in Conversation
In the Odyssey, Odysseus reveals himself to his son, weeping as he says he is no stranger but the father long thought lost. Genesis 45 stages Joseph’s reunion the same way, the hidden brother disclosing who he is and breaking into tears.
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2500 BCE
1000+ CE
Genesis 45:4
Hebrew Bible
3 Joseph said to his brothers, “I am Joseph! Is my father still alive?” His brothers could not answer him because they were dumbfounded before him. 4 Joseph said to his brothers, “Come closer to me,” so they came near. Then he said, “I am Joseph your brother, whom you sold into Egypt. 5 Now, do not be upset and do not be angry with yourselves because you sold me here, for God sent me ahead of you to preserve life!
Date: 750–400 BCE (based on scholarly estimates)
Homer, Odyssey 16.188
Classical
185 and golden gifts, finely wrought; but spare us.” Then the much-enduring, noble Odysseus answered him: “Be sure I am no god; why do you liken me to the immortals? No, I am your father, for whose sake you endure with groaning many griefs, and submit to the violence of men.”
Date: 725 BCE (based on scholarly estimates)
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Notes and References
... Book 16: Emotional Self-Revelation, and Future Plans (Odyssey 16; Genesis 45). When Telemachus, back from his journey, returns to the swineherd's hut there are two emotional meetings—first between Telemachus and the swineherd, and later, while the swineherd is absent (announcing the news to the mother), between Telemachus and his long-lost father, Odysseus. Odysseus's self-revelation to his son has provided a partial model for Joseph's self-revelation to his brothers. The asterisks indicate texts that are interwoven. ... The most difficult connection is the last—between the swineherd's return to the old visitor and Telemachus (16:452-481) and the brothers' return to Jacob (45:25-28). The Odyssey supplies just one component. The swineherd tells of the word (epos, 16:467) and of seeing the ship (16:472); to Jacob they spoke the words and he saw the wagons (45:27) ...
Thomas L. Brodie, Genesis as Dialogue: A Literary, Historical, and Theological Commentary (New York: Oxford University Press, 2001), 474–475.
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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