Genesis 39:1-23

Genesis 39:1-23

Genesis 39:1-23

1. And Joseph was brought down to Egypt; and Potiphar, an officer of Pharaoh, captain of the guard, an Egyptian, bought him of the hands of the Ishmeelites, which had brought him down thither.

1. Joseph autem ductus est in Aegyptum, et emit eum Potiphar princeps Pharaonis, princeps satellitum, vir Aegyptius, e manu Ismaelitarum, qui deduxerant eum illuc.

2. And the LORD was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian.

2. Et fuit Iehova cum Joseph: itaque fuit vir prospere agens, fuitque in domo domini sui Aegyptii.

3. And his master saw that the LORD was with him, and that the LORD made all that he did to prosper in his hand.

3. Et vidit dominus ejus, quod Iehova esset cum eo: et omnia quae ipse facie bat, Iehova prosperabat in manu ejus.

4. And Joseph found grace in his sight, and he served him: and he made him overseer over his house, and all that he had he put into his hand.

4. Et envenit Joseph gratiam in oculis ejus, et ministrabat ei: et praeposuit eum domui suae: et omnia quae erant ei, dedit in manum ejus.

5. And it came to pass from the time that he had made him overseer in his house, and over all that he had, that the LORD blessed the Egyptian’s house for Joseph’s sake; and the blessing of the LORD was upon all that he had in the house, and in the field.

5. Fuit autem ex eo tempore, quo praeposuit eum domui suae, et omnibus quae erant ei, benedixit Iehova domui Aegyptii propter Joseph: et fuit benedictio Iehovae in omnibus, euae erant ei in domo et in agro.

6. And he left all that he had in Joseph’s hand; and he knew not ought he had, save the bread which he did eat. And Joseph was a goodly person, and well favoured.

6. Reliquit ergo omnia sua in manu Joseph, et non cognovit cum eo quicquam, nisi panem quem ipse comedebat: erat autem Joseph pulcher forma, et pulcher aspectu.

7. And it came to pass after these things, that his master’s wife cast her eyes upon Joseph; and she said, Lie with me.

7. Et fuit, post haec levavit uxor domini ejus, oculos suos super Joseph, et dixit, Concumbe mecum.

8. But he refused, and said unto his master’s wife, Behold, my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand;

8. Et renuit, et dixit ad uxorem domini sui, Ecce, dominus meus non cognovit mecum, quid sit in domo: et omnia quae erant ei, dedit in manum meam.

9. There is none greater in this house than I; neither hath he kept back any thing from me but thee, because thou art his wife: how then can I do this great wickedness, and sin against God?

9. Non est major me in domo hac: et non prohibuit a me quicquam nisi to, eo quod tu sis uxor ejus: et quomodo faciam malum grande hoc, ut peccem contra Deum?

10. And it came to pass, as she spake to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her.

10. Et fuit, quum loqueretur ipsa ad Joseph quotidie, nec ei morem gereret, ut cum ea concumberet, et ut esset cum ea.

11. And it came to pass about this time, that Joseph went into the house to do his business; and there was none of the men of the house there within.

11. Fuit inquam, secundum diem hanc ingressus est domum, ut faceret opus suum: et non erat quisquam ex viris domus illic in domo.

12. And she caught him by his garment, saying, Lie with me: and he left his garment in her hand, and fled, and got him out.

12. Tunc apprehendit eum per vestimentum ejus, dicendo, Concumbe mecum. Ergo reliquit vestimentum suum in manu ejus, et fugit, egressusque est foras.

13. And it came to pass, when she saw that he had left his garment in her hand, and was fled forth,

13. Et fuit, quum vidisset ipsa, quod reliquisset vestimentum suum in manu sua, et fugisset foras:

14. That she called unto the men of her house, and spake unto them, saying, See, he hath brought in an Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice:

14. Vocavit viros domus suae, et dixit ad eos, dicendo, Videte, adduxit nobis virum Hebraeum, ut illuderet nobis: ingressus est ad me ut concumberet mecum, et clamavi voce magna.

15. And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment with me, and fled, and got him out.

15. Et fuit, quum audisset ipse, quod elevassem vocem meam et clamassem, reliquit vestimentum suum apud me, et fugit, egressusque est foras.

16. And she laid up his garment by her, until his lord came home.

16. Retinuit autem vestimentum ejus apud se, donec veniret dominus ejus ad domum suam.

17. And she spake unto him according to these words, saying, The Hebrew servant, which thou hast brought unto us, came in unto me to mock me:

17. Et loquuta est ad eum secundum verba ista, dicendo, Ingressus est ad me servus Hebraeus, ut illuderet mihi.

18. And it came to pass, as I lifted up my voice and cried, that he left his garment with me, and fled out.

18. Et fuit, quum elevassem vocem meam, et clamassem, reliquit vestimentum suum apud me, et fugit foras.

19. And it came to pass, when his master heard the words of his wife, which she spake unto him, saying, After this manner did thy servant to me; that his wrath was kindled.

19. Fuit autem, quum audisset dominus ejus verba uxoris suae, quae loquuta est ad eum, dicendo, Secundum haec fecit mihi servus tuus: iratus est furor ejus.

20. And Joseph’s master took him, and put him into the prison, a place where the king’s prisoners were bound: and he was there in the prison.

20. Et accepit dominus ipsius Joseph eum, et posuit eum in domo carceris, in loco in quo vinette regis vinciebantur, fuitque illie in domo carceris, in loco in quo vincti regis vinciebantur, fuitque illic in domo carceris.

21. But the LORD was with Joseph, and shewed him mercy, and gave him favour in the sight of the keeper of the prison.

21. Fuit vero Iehova cum Joseph, et inclinavit ad eum misericordiam, et dedit gratiam ejus in ocullis principis domus carceris.

22. And the keeper of the prison committed to Joseph’s hand all the prisoners that were in the prison; and whatsoever they did there, he was the doer of it

22. Et dedit princeps domus carceris in manu Joseph omnes vinctos, qui erant in domo carceris: et omnia que faciebant illie, ipse, facibat.

23. The keeper of the prison looked not to any thing that was under his hand; because the LORD was with him, and that which he did, the LORD made it to prosper.

23. Neque princeps domus carceris videbat quicquam ex iis quoe erant in manu ejus, eo quod Iehova erat cum eo: et quod ipse haciebat, Iehova secundabat.

1. And Joseph was brought down. For the purpose of connecting it with the remaining part of the history, Moses repeats what he had briefly touched upon, that Joseph had been sold to Potiphar the Egyptian: he then subjoins that God was with Joseph, so that he prospered in all things. For although it often happens that all things proceed with wicked men according to their wish, whom God nevertheless does not bless with his favor; still the sentiment is true and the expression of it proper, that it is never well with men, except so far as the Lord shows himself to be gracious to them. For he vouchsafes his blessing, for a time, even to reprobates, with whom he is justly angry, in order that he may gently invite and even allure them to repentance; and may render them more inexcusable, if they remain obstinate; meanwhile, he curses their felicity. Therefore, while they think they have reached the height of fortune, their prosperity, in which they delighted themselves, is turned into ruin. Now whensoever God deprives men of his blessing, whether they be strangers or of his own household, they must necessarily decline; because no good flows except from Him as the fountain. The world indeed forms for itself a goddess of fortune, who whirls round the affairs of men; or each man adores his own industry; but Scripture draws us away from this depraved imagination, and declares that adversity is a sign of God’s absence, but prosperity, a sign of his presence. However, there is not the least doubt that the peculiar and extraordinary favor of God appeared towards Joseph, so that he was plainly known to be blessed by God. Moses immediately afterwards adds, that Joseph was in the house of his master, to teach us that he was not at once elevated to an honorable condition. There was nothing more desirable than liberty; but he is reckoned among the slaves, and lives precariously, holding his life itself subject to the will of his master. Let us then learn, even amidst our sufferings, to perceive the grace of God; and let it suffice us, when anything severe is to be endured, to have our cup mingled with some portion of sweetness, lest we should be ungrateful to God, who, in this manner, declares that he is present with us.

3. And his master saw. Here that which has been lately alluded to more clearly appears, that the grace of God shone forth in Joseph, in no common or usual manner; since it became thus manifest to a man who was a heathen, and, in this respect, blind. How much more base is our ingratitude, if we do not refer all our prosperous events to God as their author; seeing that Scripture often teaches us, that nothing proceeding from men, whether counsels, or labors, or any means which they can devise, will profit them, except so far as God gives his blessing. And whereas Potiphar, on this account, conceived so much greater regard for Joseph, as to set him over his house; we hence gather, that heathens may be so affected by religion, as to be constrained to ascribe glory to God. However, his ingratitude again betrays itself, when he despises that God whose gifts he estimates so highly in the person of Joseph. He ought at least to have inquired who that God was, that he might conform himself to the worship due to him: but he deems it enough, insomuch as he thinks it will be for his private advantage, to acknowledge that Joseph was divinely directed, in order that he may use his labor with greater profit.

The lord made all that he did to prosper in his hand. This was a wonderful method of procedure, that the entire blessing by which the Lord was pleased to testify his paternal love towards Joseph, should turn to the gain of the Egyptians. For since Joseph neither sowed nor reaped for himself, he was not at all enriched by his labor. But in this way it was brought about that a proud man, who otherwise might have abused him as a vile and sordid slave, should treat him humanely and liberally. And the Lord often soothes the wicked by such favors, lest when they have suffered any injury, they should turn the fury of their indignation against the pious. We here see how abundantly the grace of God is poured out upon the faithful, since a portion of his kindness flows from them even to the reprobate. We are also taught what an advantage it is to receive the elect children of God to our hospitality, or to join ourselves to those whom the divine favor thus accompanies, that it may diffuse its fragrance to those who are near them. But since it would not greatly profit us to be saturated with those temporal benefits of God, which suffocate and ruin the reprobate; we ought to center all our wishes on this one point, that God may be propitious to us. Far better was it for Joseph that Potiphar’s wealth should be increased for his sake; than it was for Potiphar to make great gain by Joseph.

6. And he left all that he had Joseph reaped this fruit of the divine love and kindness towards him, that he was cheered by some alleviation of his servitude, at least, for a short time. But a new temptation soon assailed him. For the favor which he had obtained was not only annihilated, but became the cause and origin of a harsher fortune. Joseph was governor over the whole house of Potiphar. From that post of honor he is hurried into prison, in order that he may be soon brought forth to the punishment of death. What then could enter into his mind, but that he was forsaken and abandoned by God, and was continually exposed to new dangers? He might even imagine that God had declared himself his enemy. This history, therefore, teaches us that the pious have need of peculiar discernment to enable them, with the eyes of faith, to consider those benefits of God by which he mitigates the severity of their crosses. For when he seems to stretch out his hand to them, for the sake of bringing them assistance, the light which had shone forth often vanishes in a moment, and denser darkness follows in its place. But here it is evident, that the Lord, though he often plunges his own people into the waves of adversity, yet does not deceive them; seeing that, by sometimes moderating their sufferings, he grants them time to breathe. So Joseph, though fallen from his office as governor of the house, was yet never deserted; nor had that relaxation of his sufferings proved in vain, by which his mind was raised, not to pride, but to the patient endurance of a new cross. And truly for this end, God meets with us in our difficulties, that then, with collected strength, as men refreshed, we may be the better prepared for other conflicts.

Note 144. “Potiphar placed Joseph over his house and over all his substance, and the Lord blessed him for the sake of Joseph, in all which he had, in the house and in the field. Joseph had also, after his exaltation, a man who was over his house. A peculiar and characteristic Egyptian trait! ‘Among the objects of tillage and husbandry,’ says Rosellini, ‘which are pourtrayed on the Egyptian tombs, we often see a steward who takes account and makes a registry of the harvest, before it is deposited in the store-house.’” — Hengstenberg’s Egypt and the Books of Moses, p. 24. Such incidental testimony to the truth of the sacred narrative, is invaluable, especially at a time when men, wise above what is written, are endeavoring to bring the sacred volume into contempt, by casting a doubt upon the veracity of Moses. — Ed.

And Joseph was a goodly person, and well-favored. Whereas elegance of form was the occasion of great calamity to holy Joseph, let us learn not greatly to desire those graces of person which may conciliate the favor of the world; but rather let each be content with his own lot. We see to how many dangers they are exposed, who excel in beauty; for it is very difficult for such to restrain themselves from all lascivious desires. Although in Joseph religion so prevailed that he abhorred all impurity; yet Satan contrived a means of destruction for him, from another quarter, just as he is accustomed to turn the gifts of God into snares whereby to catch souls. Wherefore we must earnestly ask of God, that amid so many dangers, he would govern us by his Spirit, and preserve those gifts with which he has adorned us, pure from every stain. When it is said that Potiphar’s wife “cast her eyes upon Joseph,” the Holy Spirit, by this form of speech, admonishes all women, that if they have chastity in their heart, they must guard it by modesty of demeanor. For, on this account also, they bear a veil upon their heads, that they may restrain themselves from every sinful allurement: not that it is wrong for a woman to look at men; but Moses here describes an impure and dissolute look. She had often before looked upon Joseph without sin: but now, for the first time, she casts her eyes upon him, and contemplates his beauty more boldly and wantonly than became a modest woman. Thus we see that the eyes were as torches to inflame the heart to lust. By which example we are taught that nothing is more easy, than for all our senses to infect our minds with depraved desires, unless we are very earnestly on our guard. For Satan never ceases diligently to suggest those things which may incite us to sin. The senses both readily embrace the occasion of sin which is presented to them, and also eagerly and quickly convey it to the mind. Wherefore let every one endeavor sedulously to govern his eyes, and his ears, and the other members of his body, unless he wishes to open so many doors to Satan, into the innermost affections of his heart: and especially as the sense of the eyes is the most tender, no common care must be used in putting them under restraint.

7. Lie with me Moses only briefly touches upon the chief points, and the sum of the things he relates. For there is no doubt that this impure woman endeavored, by various arts, to allure the pious youth, and that she insinuated herself by indirect blandishments, before she broke forth to such a shameless kind of license. But Moses, omitting other things, shows that she had been pushed so far by base lust, as not to shrink from openly soliciting a connection with Joseph. Now as this filthiness is a signal proof that carnal lust acts from blind and furious impulses; so, in the person of Joseph, an admirable example of fidelity and continence is set before us. His fidelity and integrity appear in this, that he acknowledges himself to be the more strictly bound, the greater the power with which he is entrusted. Ingenuous and courageous men have this property, that the more is confided to them, the less they can bear to deceive: but it is a rare virtue for those who have the power of doing injury to cultivate honesty gratuitously. Wherefore Joseph is not undeservedly commended by Moses, for regarding the authority with which he was invested by his master, as a bridle to restrain him from transgressing the bounds of duty. Besides, he gives also a proof of his gratitude, in bringing forward the benefits received from his master, as a reason why he should not subject him to any disgrace. And truly hence arises at this day such confusion everywhere, that men are half brutal, because this sacred bond of mutual society is broken. All, indeed, confess, that if they have received any benefit from another, they are under obligation to him: one even reproaches another for his ingratitude; but there are few who sincerely follow the example of Joseph. Lest, however, he should seem to be restrained only by a regard to man, he also declares that the act would be offensive to God. And, indeed, nothing is more powerful to overcome temptation than the fear of God. But he designedly commends the generosity of his master, in order that the wicked woman may desist from her abandoned purpose. To the same point is the objection which he mentions, Neither hath he kept anything back from me but thee, because thou art his wife. Why does he say this, except that, by recalling the religious obligation of marriage, he may wound the corrupt mind of the woman, and may cure her of her insane passion? Therefore he not only strenuously strives to liberate himself from her wicked allurements; but, lest her lusts should prove indomitable, he proposes to her the best remedy. And we may know that the sanctity of marriage is here commended to us in the history of Joseph, whereby the Lord would declare himself to be the maintainer of matrimonial fidelity, so that none who violate another’s bed should escape his vengeance. For he is a surety between the man and his wife, and requires mutual chastity from each. Whence it follows that, besides the injury inflicted upon man, God himself is grievously wronged.

Note 145. “How great the corruption of manners with reference to the marriage relation was among the Egyptians, appears from Herodotus, whose account Larcher has compared with the one under consideration. The wife of one of the oldest kings was untrue to him. It was long before a woman could be found who was faithful to her husband; and when one was, at last, found, the king took her without hesitation to himself. From such a state of morals the Biblical narrative can easily be conceived to be natural. The evidence of the monuments is also not very favorable to the Egyptian women. Thus they are represented as addicted to excess in drinking wine, as even becoming so much intoxicated, as to be unable to stand or walk alone, or to carry their liquor discreetly.”” — Egypt and the Books of Moses, p. 25. — Ed.

10. As she spake to Joseph day by day. The constancy of Joseph is commended; from which it appears that a real fear of God reigned in his mind. Whence it came to pass that he not only repelled one attack, but stood forth, to the last, the conqueror of all temptations. We know how easy it is to fall when Satan tempts us through another: because we seem exempt from blame, if he who induces us to commit the crime, bears a part of it. Holy Joseph, therefore, must have been endowed with the extraordinary power of the Spirit, seeing that he stood invincible to the last, against all the allurements of the impious woman. So much the more detestable is the wickedness of her, who is neither corrected by time, nor restrained by many repulses. When she sees a stranger, and one who had been sold as a slave, so discreet and so faithful to his master, when she is also sacredly admonished by him not to provoke the anger of God, how indomitable is that lust which gives no place to shame. Now, because we here see into what evils persons will rush, when regard to propriety is extinguished by carnal intemperance, we must entreat the Lord that He will not suffer the light of his Spirit to be quenched within us.

Note 146. Scimus quam lubricus sit lapsus, dum aliunde nobis flabella suscitat Satan: quia videmur culpa exempti, si ejus partem sustinet qui nos ad flagitium inducit. The French translation is, Nous savons combien il est aise de tomber, quand Satan nous suscite des soufflets d’ailleurs: car il nous semble que nous sommes exempts de la faute, si celuy qui nous a induit a mal en soustient une partie. The sentiment of the passage seems loosely expressed, and certainly required some limitation. The old English translator omits it, as he does many others, entirely. — Ed.