The Church Fathers on this verse

Acts 7:13Meaning & Commentary from the Church Fathers

And at the second time, Joseph was known by his brethren: and his kindred was made known to Pharao.

Douay-Rheims

και εν τω δευτερω ανεγνωρισθη ιωσηφ τοις αδελφοις αυτου και φανερον εγενετο τω φαραω το γενος του ιωσηφ

Greek (Byzantine text)

The Church Fathers on this verse

4 Church Fathers comment on this verse

Theophylact of Bulgaria

11th centuryChurch Father

"They sold him into Egypt." Though they knew no fault in their brother, they treated him so wickedly. They did this at the very time when he had come to them with food for them. By their act they assisted the prophecy without knowing it. Against their will they became the causes of his prosperity, though only after many trials for him. They brought upon themselves great fear and unbearable shame. Yet Joseph did not remember the wrong and plotted nothing terrible against them. On the contrary, he fed them when they were tormented by hunger and made them known to Pharaoh.

Bogolepow D.P.

19th centuryChurch Father

In the speech which Stephen delivered in the hall of the Sanhedrin, in answer to the high priest’s interrogation, he recalled before his judges the history of the people of God. He began with their forefather Abraham and ended with Solomon (vv. 1-50).

In conclusion he reproached the persecutors of Christians for their resistance to the Holy Spirit, Who was calling them to salvation (vv. 51-53).

Stephen’s speech is both defensive and accusatory. The accusation reported that he had spoken blasphemous words against the Law of Moses and the Jerusalem temple, and against Moses and God.

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The basis for this charge was that, in disputing with the Jews, Stephen had expressed the thought that the Law of Moses was abolished in the New Testament. This included all its many ordinances and institutions, not excluding the Jerusalem temple.

That temple was now no longer the only place of true worship (Jn 4:21 and following).

Stephen now briefly recounts the history of God’s divine economy for the salvation of Israel. By the mere presentation of this history, he defends himself against the charge of blasphemy.

Through it he makes clear what God he confesses and how he confesses Him. For this purpose, among other things, at the beginning of his speech he calls God “the God of glory” (v. 2).

By this he shows with what reverence he treats this holy Name. Then, by pointing in the history of Israel to the world-governing right hand of God, he confesses still more clearly the whole majesty of God.

Michail (Lusin)

19th centuryChurch Father

Stephen's further account of Joseph is wholly and exactly based on the narratives of Genesis. "Wisdom" means the wisdom shown by Joseph especially in interpreting the dreams of Pharaoh's cupbearer and baker, and of King Pharaoh himself (Gen 40; Gen 41).

Nikanor (Kamenski)

19th centuryChurch Father

Joseph’s moving brotherly relation to the brothers who sold him, his mercy toward them, his presentation of them to Pharaoh, his costly embassy to his father, and his calling of all Jacob’s posterity: a fervent account of all this could also have worked beneficially upon the hearers.

Such tender scenes were recalled that anyone not entirely alien to brotherly feeling and disposition should have felt sympathy for all innocent sufferers.

This was especially so for One such as Jesus Christ appeared to be before the eyes of many unprejudiced people. Someone said of Him: “If this Man were not from God, He could do nothing” (Jn 9:33).

Joseph appeared beautiful. Christ the Savior, revealing Himself to the world, spoke as no one had ever spoken (see Jn 7:46).

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Archdeacon Stephen, who proclaimed Christ, also appeared beautiful, like an angel of God. Yet the hardened judges did not heed his beautiful word.

The precise indication of the number of Jacob’s descendants, seventy-five, is noteworthy. It is counted this way also in Gen. 46:26 according to the Greek translation of the Seventy.

In the Hebrew, however, only seventy are counted. Evidently Joseph’s grandsons and great-grandsons, mentioned in verse 20 of that chapter, are not counted there.

It is also worthy of note that in the Greek and Slavonic text, after seventy comes five, so that this five is marked separately. This is also done in the Russian translation, for example in Deut. 10:22.

This number is probably given to show how few Hebrews came into Egypt and how many came out from there.

Consequently, it shows how God cared for them, so that they multiplied so greatly, despite the fact that after Joseph’s death life in Egypt became hard for them.

Cross references

Passages read together with this verse.

The original text

Greek text, 18 words with lemma, transliteration and Strong’s number. Tap to expand.

  1. καὶ
    kai
    and
    G2532 · καί
  2. ἐν
    en
    in
    G1722 · ἐν
  3. τῷ
    tō
    the
    G3588 · ὁ
  4. δευτέρῳ
    deuterō
    second
    G1208 · δεύτερος
  5. ἀνεγνωρίσθη
    anegnōristhē
    I make known to again
    G319 · ἀναγνωρίζω
  6. Ἰωσὴφ
    iōsēph
    Joseph
    G2501 · Ἰωσήφ
  7. τοῖς
    tois
    the
    G3588 · ὁ
  8. ἀδελφοῖς
    adelphois
    a brother
    G80 · ἀδελφός
  9. αὐτοῦ
    autou
    he
    G846 · αὐτός
  10. καὶ
    kai
    and
    G2532 · καί
  11. φανερὸν
    phaneron
    apparent
    G5318 · φανερός
  12. ἐγένετο
    egeneto
    I come into being
    G1096 · γίνομαι
  13. τῷ
    tō
    the
    G3588 · ὁ
  14. Φαραὼ
    pharaō
    Pharaoh
    G5328 · Φαραώ
  15. τὸ
    to
    the
    G3588 · ὁ
  16. γένος
    genos
    offspring
    G1085 · γένος
  17. τοῦ
    tou
    the
    G3588 · ὁ
  18. Ἰωσήφ
    iōsēph
    Joseph
    G2501 · Ἰωσήφ