Exegetical and Hermeneutical Commentary of Genesis 39:6
And he left all that he had in Joseph’s hand; and he knew not aught he had, save the bread which he did eat. And Joseph was [a] goodly [person], and well favored.
6. he knew not him ] The R.V. marg., with him he knew not, gives the correct meaning. Joseph’s master trusted everything to him. Everything went on smoothly; and with Joseph as manager he had no need to think of a thing, except as regards food. It is also just possible that “save the bread, &c.,” implies that food, owing to the strictness of Egyptian scruples (cf. Gen 43:32), could not be committed to the care of a foreigner. Joseph was controller, or steward, of the household.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 6. Joseph was a goodly person, and well favoured.] yepkeh thoar, vipheh mareh, beautiful in his person, and beautiful in his countenance. The same expressions are used relative to Rachel; see them explained Ge 29:17. The beauty of Joseph is celebrated over all the East, and the Persian poets vie with each other in descriptions of his comeliness. Mohammed spends the twelfth chapter of the Koran entirely on Joseph, and represents him as a perfect beauty, and the most accomplished of mortals. From his account, the passion of Zuleekha (for so the Asiatics call Potiphar’s wife) being known to the ladles of the court, they cast the severest reflections upon her: in order to excuse herself, she invited forty of them to dine with her, put knives in their hands, and gave them oranges to cut, and caused Joseph to attend. When they saw him they were struck with admiration, and so confounded, that instead of cutting their oranges they cut and hacked their own hands, crying out, [Arabic] hasha lillahi ma hadha bashara in hadha illa malakon kareemon. “O God! this is not a human being, this is none other than a glorious angel!” – Surat xii., verse 32.
Two of the finest poems in the Persian language were written by the poets Jamy and Nizamy on the subject of Joseph and his mistress; they are both entitled Yusuf we Zuleekha. These poems represent Joseph as the most beautiful and pious of men; and Zuleekha the most chaste, virtuous, and excellent of women, previous to her having seen Joseph; but they state that when she saw him she was so deeply affected by his beauty that she lost all self-government, and became a slave to her passion. Hafiz expresses this, and apologizes for her conduct in the following elegant couplet: –
[Arabic]
[Arabic]
Men az an husn-i roz afzoon keh Yusuf dasht
danistam
Keh ishk az pardah-i ismat beroon arad Zuleekhara.
“I understand, from the daily increasing beauty
which Joseph possessed,
How love tore away the veil of chastity from
Zuleekha.”
The Persian poets and eastern historians, however, contrive to carry on a sort of guiltless passion between them till the death of Potiphar, when Zuleekha, grown old, is restored to youth and beauty by the power of God, and becomes the wife of Joseph. What traditions they had beside the Mosaic text for what they say on this subject, are now unknown; but the whole story, with innumerable embellishments, is so generally current in the East that I thought it not amiss to take this notice of it. The twelfth chapter of the Koran, which celebrates the beauty, piety, and acts of this patriarch, is allowed to be one of the finest specimens of Arabic composition ever formed; and the history itself, as told by Moses, is one of the most simple, natural, affecting, and well-told narratives ever published. It is a master-piece of composition, and never fails of producing its intended effect on the mind of a careful reader. The Arab lawgiver saw and felt the beauties and excellences of his model; and he certainly put forth all the strength of his own language, and all the energy of his mind, in order to rival it.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He took care for nothing, but that he might eat, and drink, and fare deliciously. Nor did he indeed take any care for that, it being provided for him by other hands. Others thus, He took care for nothing, but committed all to Joseph, except his bread, which he would not have provided by a Hebrew hand,
because the Egyptians might not eat bread with the Hebrews, Gen 43:32. But that was no impediment, for neither did Joseph eat with his master, nor was he the cook to dress it for him. But he might provide food for him, as afterwards he did for all the Egyptians without any scruple on their side.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And he left all he had in Joseph’s hand;…. His master took no care of anything, but committed all to him, trusted him with his money and with his accounts, and with the management of all his affairs; such confidence did he put in him;
and he knew not aught he had, save the bread which he did eat; some understand this of Joseph, that though he had all his master’s substance in his hands, yet he made no use of it for himself, enjoyed nothing of it but the bread he ate; and it is the observation of a Jewish writer p, that he ate nothing but dry bread, and yet, like Daniel and his companions, was well favoured and of a goodly countenance, as in the next clause: but it is better to interpret it of Joseph’s master, who was so satisfied with Joseph’s good management and fidelity, that he never concerned himself about his affairs, how they stood or what money he had in his house, or what effects he was possessed of; all that he regarded was his food, and perhaps he knew not what that would be till it came to his table; though some take the expression in this light, that he gave himself unto a luxurious life, regarding nothing but eating and drinking, and taking his pleasure, having so good and faithful a servant: but according to Aben Ezra the sense is, that Joseph had all committed to his care, excepting the bread, or making provision of that for him and his family, which he might not touch being an Hebrew, and had all things common with him but that, see Ge 43:32; which is a much better sense than what the Targum of Jonathan and Jarchi give, who interpret bread of his wife, whom only he reserved for himself of all things in his house;
and Joseph was [a] goodly [person], and well favoured; being like his mother, as Aben Ezra observes, see Ge 29:17; this is remarked for the sake of what follows, and as leading on to that.
p R. Abraham Sepharadi apud Munster. in loc.
Fuente: John Gill’s Exposition of the Entire Bible
Joseph was handsome in form and feature; and Potiphar’s wife set her eyes upon the handsome young man, and tried to persuade him to lie with her. But Joseph resisted the adulterous proposal, referring to the unlimited confidence which his master had placed in him. He (Potiphar) was not greater in that house than he, and had given everything over to him except her, because she was his wife. “How could he so abuse this confidence, as to do this great wickedness and sin against God!”
Fuente: Keil & Delitzsch Commentary on the Old Testament
6. And he left all that he had (144) 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.
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.
(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.
Fuente: Calvin’s Complete Commentary
Gen 39:6. And Joseph, was, &c. These words should properly begin the next verse. Joseph’s mental accomplishments had scarcely recommended him to his master’s favour, before his graces of person won the heart of his mistress. But he bravely repelled her temptations; and his answer, Gen 39:8-9. deserves to be held in everlasting honour. See the reflections at the end of the chapter.
REFLECTIONS.1st. Joseph is now the servant of Potiphar, and a diligent servant he is. He is not pining under the servitude to which he is reduced, but diligently industrious in his station, conforming his mind to his circumstances. Learn, It is a blessed symptom of a gracious state to be content and satisfied, when reduced low. Potiphar’s house was a good school; while he learned to obey as a servant, he learned also to rule as a master. God was with him; and the evident blessing, which attended him, hastened that advancement which his industry and fidelity deserved. And now, from a purchased slave, he becomes lord of all; and, for Joseph’s sake, all things prospered in the AEgyptian’s house. Learn, 1. If God be with us, it is well, wherever we are. 2. His blessing it is which maketh rich; without it, we labour in vain, and spend our strength for nought. 3. A godly trusty servant is an inestimable treasure: they who are wise, will know how to value and prefer him.
2nd. Joseph is handsome, and that is his snare. Note; Beauty, though so highly valued, is oftentimes a dangerous gift, and brings us into many difficulties, which otherwise we might have avoided.
1. Potiphar’s wife beheld the pleasing youth, and, hurried on by lawless passion, and lost to all shame and modesty, she with ceaseless importunity wearies him from day to day. Note; (1.) When a woman becomes abandoned, she is vile indeed; she forgets to blush, and stops at nothing to gratify her rage. (2.) They who would keep a guard over their heart, must make a covenant with their eyes.
2. We have Joseph’s resolute chastity: a noble instance of true virtue, and highly worthy of imitation. Satan had tried the severity of affliction: Joseph supports it: but Satan fetches now a more fiery dart from his quiver; and how many have fallen thereby, who have withstood the bitterest crosses! A fiery furnace is less to be feared, than a beautiful abandoned woman. But what cannot Almighty Grace effect? Though in the prime of youth, living in plenty at his master’s table, his mistress the tempter, from whose favour he had every thing to hope, and from whose displeasure every thing to fear; though alone, where no discovery could be feared, and even suspicion must be banished; though solicited, importuned, repeatedly, nay, with violence assaulted; he can resist, refuse, yea, suffer severe punishment, rather than wound his own conscience and his master’s honour. It were base ingratitude for the favours he had received; it were unbecoming a son of Israel; it was a crime of aggravated guilt; and, above all, it was against God. Determined therefore, he turns a deaf ear to her entreaties: and when she seized his cloak, as one escaping for his life, he leaves his garment in her hand. Learn, (1.) Flight is the best preservative from violent temptations to such sins. (2.) It is better for us to hazard life, than wound our consciences. (3.) A deep sense of the evil of sin, is the great preservative against it.
Fuente: Commentary on the Holy Bible by Thomas Coke
Pro 31:30 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 39:6 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.
Ver. 6. And he knew not aught he had, &c. ] Some expound this of Joseph, that he took nothing for all his pains, but the food he ate; did not feather his own nest, as many in his place would have done; nor embezzle his master’s goods committed to his trust. But without doubt the other is the better sense: Potiphar took what was provided for him, and cared for no more. This is few men’s happiness; for usually the master is the greatest servant in the house.
And Joseph was a goodly person.
a Pulchrior in luce cordis quam facie corporis.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 39:6-18
6bNow Joseph was handsome in form and appearance. 7It came about after these events that his master’s wife looked with desire at Joseph, and she said, “Lie with me.” 8But he refused and said to his master’s wife, “Behold, with me here, my master does not concern himself with anything in the house, and he has put all that he owns in my charge. 9There is no one greater in this house than I, and he has withheld nothing from me except you, because you are his wife. How then could I do this great evil and sin against God?” 10As she spoke to Joseph day after day, he did not listen to her to lie beside her or be with her. 11Now it happened one day that he went into the house to do his work, and none of the men of the household was there inside. 12She caught him by his garment, saying, “Lie with me!” And he left his garment in her hand and fled, and went outside. 13When she saw that he had left his garment in her hand and had fled outside, 14she called to the men of her household and said to them, “See, he has brought in a Hebrew to us to make sport of us; he came in to me to lie with me, and I screamed. 15When he heard that I raised my voice and screamed, he left his garment beside me and fled and went outside.” 16So she left his garment beside her until his master came home. 17Then she spoke to him with these words, “The Hebrew slave, whom you brought to us, came in to me to make sport of me; 18and as I raised my voice and screamed, he left his garment beside me and fled outside.”
“Now Joseph was handsome in form and appearance” This very same phrase (“handsome,” BDB 421, “form,” BDB 1061, “appearance,” BDB 909) is used to describe his mother Rachel (cf. Gen 29:17). There are several handsome men mentioned in the OT connected with the line of the Messiah. This phrase is also used in connection with David and his son Absalom. Even Saul is described as a tall, handsome man. Remember beauty/handsomeness is variable from culture to culture and age to age. Joseph’s physical appearance will be the source of his problem with Potiphar’s wife.
Gen 39:7 “It came about after these events that his master’s wife looked with desire at Joseph” We know from the social interaction that was possible for Egyptian women in their society that there came to be a cultural proverb connected with the licentiousness of Egyptian females. Potiphar’s wife was very clever in her approach to Joseph. Her plan seems to have developed over time and she seems to make a multi-staged advance (cf. Gen 39:10). This must have been a tremendous pressure on this young Hebrew lad as this manipulative lady approached him day after day with her sexual offers. There is an obvious contrast between the actions of Judah in chapter 38 and Joseph in this chapter!
Gen 39:8-9 Joseph seems to make a very logical and appropriate answer to her advances in this verse. The first is connected to the kindness of Potiphar toward him and, in an implied way, that her unique position should not be violated. Also, Joseph sees God in connection with his sexual life as he sees Him in connection with all areas of his life. It is significant that sexual promiscuity, in his opinion, is not only a sin against Potiphar and also against Potiphar’s wife, but certainly against Elohim. Notice that he uses the general name for God (i.e., Elohim) because this lady was obviously not a religiously informed person and she would not have recognized the covenant name for God, YHWH (see Special Topic: Names for Deity ).
Gen 39:10 “she spoke to Joseph day after day” This is the repeated burden of continual sexual pressure or possibly a sexual command from his owner’s wife. Joseph was a slave! He did not have the right to control his own actions!
Gen 39:11 From the connotation of the text, she planned for the other servants to be absent when Joseph came in for his regular household duties. The rabbis say that this was on an Egyptian feast day and she claimed to be sick in order to stay home and seduce Joseph.
Gen 39:12 “And he left his garment and fled and went outside” Some accuse Joseph of being dumb because he left his garment (BDB 93, exactly what kind is uncertain, UBS A Handbook on Genesis, p. 895, asserts that servants in Egypt in this day wore no top, only a small shirt), but what was he supposed to do?! This was an appropriate, spiritual answer to lustful temptation (cf. 2Ti 2:22; 2Pe 1:4).
Gen 39:13-18 These verses contain Potiphar’s wife’s accusations to her other Egyptian servants and then her husband.
Gen 39:14 “she called to the men of her household and said to them” They must have been close by, but not in the house. There are several elements in her statement which are interesting.
1. she blamed her husband for bringing this Hebrew slave into the house (cf. Gen 39:19)
2. she made a racial slur because he was a Hebrew
It is obvious from Egyptian records that they felt themselves to be superior to other foreign peoples.
“Hebrew”The term for “Hebrew” (BDB 720) has one of two possible origins: (1) it comes from Eber, the ancestor from which Abraham’s family developed (cf. Gen 11:16, used of Abraham in Gen 14:13 and his descendants (cf. Gen 39:14; Gen 39:17; Gen 40:15; Gen 41:12; Gen 43:32) or (2) it comes from the general name for the nomadic people who came from beyond the river called the Habiri (immigrant) in the Tel El Armarna letters.
“to make sport of us” The Hebrew term “make sport of us” (BDB 850, KB 1019, Piel INFINITIVE CONSTRUCT) in this verse seems to be a cultural idiom for “try to sexually harass us” (cf. Gen 26:8). The implication is that Joseph had done this repeatedly to her and to other members of Potiphar’s house.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
he = Potiphar. Figure of speech Ellipsis.
left. Hebrew. ‘azab, a Homonym. Its other meaning is “to help”. See note on Exo 23:5.
knew. Figure of speech Metonymy (of Cause). App-6. Knowing put for caring for.
bread. Figure of speech Synecdoche (of Species). Bread put for all kinds of food.
eat. He knew and cared for that, as the Egyptians might not eat with Hebrews (Gen 43:32).
goodly, &c. Exactly what is said of his mother, Gen 29:17.
Fuente: Companion Bible Notes, Appendices and Graphics
he left: Gen 39:4, Gen 39:8, Gen 39:23, Luk 16:10, Luk 19:17
save: Gen 43:32, Pro 31:11
a goodly person: Yephaih toar, weephaih maraih, “beautiful in person and beautiful in countenance.” Joseph’s beauty is so celebrated in the East, that a handsome man is frequently compared to him; and the Persian poets vie with each other in descriptions of his comeliness. Gen 12:14, Gen 12:15, Gen 29:17, 1Sa 16:12, 1Sa 17:42, Act 7:20
Reciprocal: Gen 6:2 – that they Gen 12:11 – a fair Gen 24:16 – fair to look upon Gen 34:2 – saw her Gen 39:22 – committed 2Sa 9:2 – a servant 2Sa 11:2 – very beautiful 2Sa 13:1 – a fair sister
Fuente: The Treasury of Scripture Knowledge
Gen 39:6. He knew not aught he had Persuaded of Josephs faithfulness and diligence, and relying on his care, he took no part in the management of his own affairs, but left them wholly to this young but trusty Hebrew. The servant had all the care and trouble of the estate, and the master only the enjoyment of it. In this Potiphar is an example not to be imitated by any master, unless he could be sure that he had one like Joseph for a servant.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
39:6 And he left all that he had in Joseph’s hand; {e} and he knew not ought he had, save the bread which he did eat. And Joseph was [a] goodly [person], and well favoured.
(e) For he was sure that everything would prosper: therefore he ate and drank and did not worry.