1 Joseph was brought down to Egypt. Potiphar, an officer of Pharaoh’s, the captain of the guard, an Egyptian, bought him from the hand of the Ishmaelites that had brought him down there.
2 Yahweh was with Joseph, and he was a prosperous man. He was in the house of his master the Egyptian.
3 His master saw that Yahweh was with him, and that Yahweh made all that he did prosper in his hand.
4 Joseph found favor in his sight. He ministered to him, and Potiphar made him overseer over his house, and all that he had he put into his hand.
5 From the time that he made him overseer in his house, and over all that he had, Yahweh blessed the Egyptian’s house for Joseph’s sake. Yahweh’s blessing was on all that he had, in the house and in the field.
6 He left all that he had in Joseph’s hand. He didn’t concern himself with anything, except for the food which he ate. Joseph was well-built and handsome.
7 After these things, his master’s wife set her eyes on Joseph; and she said, “Lie with me.”
8 But he refused, and said to his master’s wife, “Behold, my master doesn’t know what is with me in the house, and he has put all that he has into my hand.
9 No one is greater in this house than I am, and he has not kept back anything from me but you, because you are his wife. How then can I do this great wickedness, and sin against God?”
10 As she spoke to Joseph day by day, he didn’t listen to her, to lie by her, or to be with her.
11 About this time, he went into the house to do his work, and there were none of the men of the house inside.
12 She caught him by his garment, saying, “Lie with me!” He left his garment in her hand, and ran outside.
13 When she saw that he had left his garment in her hand, and had run outside,
14 she called to the men of her house, and spoke to them, saying, “Behold, he has brought a Hebrew in to us to mock us. He came in to me to lie with me, and I cried with a loud voice.
15 When he heard that I lifted up my voice and cried, he left his garment by me, and ran outside.”
16 She laid up his garment by her, until his master came home.
17 She spoke to him according to these words, saying, “The Hebrew servant, whom you have brought to us, came in to me to mock me,
18 and as I lifted up my voice and cried, he left his garment by me, and ran outside.”
19 When his master heard the words of his wife, which she spoke to him, saying, “This is what your servant did to me,” his wrath was kindled.
20 Joseph’s master took him, and put him into the prison, the place where the king’s prisoners were bound, and he was there in custody.
21 But Yahweh was with Joseph, and showed kindness to him, and gave him favor in the sight of the keeper of the prison.
22 The keeper of the prison committed to Joseph’s hand all the prisoners who were in the prison. Whatever they did there, he was responsible for it.
23 The keeper of the prison didn’t look after anything that was under his hand, because Yahweh was with him; and that which he did, Yahweh made it prosper.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 39:1–6Now Potiphar, an Egyptian, who was chief cook to king Pharaoh, bought Joseph of the merchants, who sold him to him. He had him in the greatest honor, and taught him the learning that became a free man, and gave him leave to make use of a diet better than was allotted to slaves. He intrusted also the care of his house to him. So he enjoyed these advantages, yet did not he leave that virtue which he had before, upon such a change of his condition; but he demonstrated that wisdom was able to govern the uneasy passions of life, in such as have it in reality, and do not only put it on for a show, under a present state of prosperity.
Now Potiphar, an Egyptian, who was chief cook to king Pharaoh, bought Joseph of the merchants, who sold him to him. He had him in the greatest honor, and taught him the learning that became a free man, and gave him leave to make use of a diet better than was allotted to slaves. He intrusted also the care of his house to him. So he enjoyed these advantages, yet did not he leave that virtue which he had before, upon such a change of his condition; but he demonstrated that wisdom was able to govern the uneasy passions of life, in such as have it in reality, and do not only put it on for a show, under a present state of prosperity.
Josephus, Antiquities of the Jews, Antiquities 2.4.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 39:20–23Now Joseph, commending all his affairs to God, did not betake himself to make his defense, nor to give an account of the exact circumstances of the fact, but silently underwent the bonds and the distress he was in, firmly believing that God, who knew the cause of his affliction, and the truth of the fact, would be more powerful than those that inflicted the punishments upon him:—a proof of whose providence he quickly received; for the keeper of the prison taking notice of his care and fidelity in the affairs he had set him about, and the dignity of his countenance, relaxed his bonds, and thereby made his heavy calamity lighter, and more supportable to him. He also permitted him to make use of a diet better than that of the rest of the prisoners.
Now Joseph, commending all his affairs to God, did not betake himself to make his defense, nor to give an account of the exact circumstances of the fact, but silently underwent the bonds and the distress he was in, firmly believing that God, who knew the cause of his affliction, and the truth of the fact, would be more powerful than those that inflicted the punishments upon him:—a proof of whose providence he quickly received; for the keeper of the prison taking notice of his care and fidelity in the affairs he had set him about, and the dignity of his countenance, relaxed his bonds, and thereby made his heavy calamity lighter, and more supportable to him. He also permitted him to make use of a diet better than that of the rest of the prisoners.
Josephus, Antiquities of the Jews, Antiquities 2.5.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 39:1–3AND JOSEPH WAS BROUGHT DOWN — It (Scripture) now reverts to the original subject … it interrupted it only in order to connect the account of the degradation of Judah (Genesis 38:1) with that of the sale of Joseph, thus suggesting that it was on account of him (i.e. Joseph — Judah’s part in the sale of Joseph — ) that they (his brothers) degraded him from his high position. … THAT THE LORD WAS WITH HIM — the name of God was a familiar word in his mouth (Midrash Tanchuma, Vayeshev 8).
AND JOSEPH WAS BROUGHT DOWN — It (Scripture) now reverts to the original subject … it interrupted it only in order to connect the account of the degradation of Judah (Genesis 38:1) with that of the sale of Joseph, thus suggesting that it was on account of him (i.e. Joseph — Judah’s part in the sale of Joseph — ) that they (his brothers) degraded him from his high position. … THAT THE LORD WAS WITH HIM — the name of God was a familiar word in his mouth (Midrash Tanchuma, Vayeshev 8).
Rashi, Commentary on the Torah, on 39:1 and 39:3; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 39:8–12His 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. … 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. … 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. … Joseph saw that he must incur the danger of losing both his character and his life: he chose to sacrifice his character, and was prepared to relinquish life itself, rather than to be guilty of such wickedness before God.
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. … 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. … 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. … Joseph saw that he must incur the danger of losing both his character and his life: he chose to sacrifice his character, and was prepared to relinquish life itself, rather than to be guilty of such wickedness before God.
John Calvin, Commentaries, on 39:7–9 and 39:11–18; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Genesis 39:20–23It appears, from the testimony of the Psalmist … that Joseph's extreme sufferings were not immediately alleviated. The Lord purposely suffered him to be reduced to extremity, that he might bring him back as from the grave. We know that as the light of the sun is most clearly seen when we are looking from a dark place; so, in the darkness of our miseries, the grace of God shines more brightly when, beyond expectation, he succors us. … But it is a wonder that the keeper of the prison did not fear lest he should incur the displeasure of Potiphar: and even that Potiphar himself, who without difficulty could have interfered, should yet have suffered a man whom he mortally hated to be thus kindly and liberally treated. It may be answered with truth, that his cruelty had been divinely restrained: but it is also probable that he had suspected, and at length, been made acquainted with the subtle scheme of his wife. Although, however, he might be appeased towards holy Joseph, he was unwilling to acquit him to his own dishonor.
It appears, from the testimony of the Psalmist … that Joseph's extreme sufferings were not immediately alleviated. The Lord purposely suffered him to be reduced to extremity, that he might bring him back as from the grave. We know that as the light of the sun is most clearly seen when we are looking from a dark place; so, in the darkness of our miseries, the grace of God shines more brightly when, beyond expectation, he succors us. … But it is a wonder that the keeper of the prison did not fear lest he should incur the displeasure of Potiphar: and even that Potiphar himself, who without difficulty could have interfered, should yet have suffered a man whom he mortally hated to be thus kindly and liberally treated. It may be answered with truth, that his cruelty had been divinely restrained: but it is also probable that he had suspected, and at length, been made acquainted with the subtle scheme of his wife. Although, however, he might be appeased towards holy Joseph, he was unwilling to acquit him to his own dishonor.
John Calvin, Commentaries, on 39:21–23; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 39:12–20When she laid hold of him, he left his garment in her hand, Gen 39:12. He would not stay so much as to parley with the temptation, but flew out from it with the utmost abhorrence; he left his garment, as one escaping for his life. Note, It is better to lose a good coat than a good conscience. … This was not the first time that Joseph's coat was made use of as a false witness concerning him; his father had been deceived by it before, now his master. … Joseph wronged by his master. He believed the accusation, and either Joseph durst not make his defence by telling the truth, as it would reflect too much upon his mistress, or his master would not hear it, or would not believe it, and there is no remedy, he is condemned to perpetual imprisonment, Gen 39:19, Gen 39:20. God restrained his wrath, else he had put him to death … Potiphar, it is likely, chose that prison because it was the worst; for there the iron entered into the soul (Psa 105:18), but God designed to pave the way to his enlargement.
When she laid hold of him, he left his garment in her hand, Gen 39:12. He would not stay so much as to parley with the temptation, but flew out from it with the utmost abhorrence; he left his garment, as one escaping for his life. Note, It is better to lose a good coat than a good conscience. … This was not the first time that Joseph's coat was made use of as a false witness concerning him; his father had been deceived by it before, now his master. … Joseph wronged by his master. He believed the accusation, and either Joseph durst not make his defence by telling the truth, as it would reflect too much upon his mistress, or his master would not hear it, or would not believe it, and there is no remedy, he is condemned to perpetual imprisonment, Gen 39:19, Gen 39:20. God restrained his wrath, else he had put him to death … Potiphar, it is likely, chose that prison because it was the worst; for there the iron entered into the soul (Psa 105:18), but God designed to pave the way to his enlargement.
Matthew Henry, Commentary on the Whole Bible, on 39:7–12, 39:13–18 and 39:19–23; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Genesis 39:3–5Though changed in condition, Joseph was not changed in spirit; though stripped of the gaudy coat that had adorned his person, he had not lost the moral graces that distinguished his character; though separated from his father on earth, he still lived in communion with his Father in heaven … It might be--it probably was--that a special, a miraculous blessing was poured out on a youth who so faithfully and zealously served God amid all the disadvantages of his place. But it may be useful to remark that such a blessing usually follows in the ordinary course of things; and the most worldly, unprincipled masters always admire and respect religion in a servant when they see that profession supported by conscientious principle and a consistent life.
Though changed in condition, Joseph was not changed in spirit; though stripped of the gaudy coat that had adorned his person, he had not lost the moral graces that distinguished his character; though separated from his father on earth, he still lived in communion with his Father in heaven … It might be--it probably was--that a special, a miraculous blessing was poured out on a youth who so faithfully and zealously served God amid all the disadvantages of his place. But it may be useful to remark that such a blessing usually follows in the ordinary course of things; and the most worldly, unprincipled masters always admire and respect religion in a servant when they see that profession supported by conscientious principle and a consistent life.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 39:3–6; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 39:19–20Potiphar was enraged at what he heard, and put Joseph into the prison … This was a very moderate punishment. For according to Diod. Sic. (i. 78) … An attempt at adultery was to be punished with 1000 blows … It is possible that Potiphar was not fully convinced of his wife's chastity, and therefore did not place unlimited credence in what she said. … But even in that case it was the mercy of the faithful covenant God, which now as before (Gen 37:20.) rescued Joseph's life.
Potiphar was enraged at what he heard, and put Joseph into the prison … This was a very moderate punishment. For according to Diod. Sic. (i. 78) … An attempt at adultery was to be punished with 1000 blows … It is possible that Potiphar was not fully convinced of his wife's chastity, and therefore did not place unlimited credence in what she said. … But even in that case it was the mercy of the faithful covenant God, which now as before (Gen 37:20.) rescued Joseph's life.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 39:19–20; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Genesis 39
Genesis 39:1–23, World English Bible
Genesis 39 in the Bible · Told in the Story: Chapter 13, Prisoner in Egypt
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 39:1–6Now Potiphar, an Egyptian, who was chief cook to king Pharaoh, bought Joseph of the merchants, who sold him to him. He had him in the greatest honor, and taught him the learning that became a free man, and gave him leave to make use of a diet better than was allotted to slaves. He intrusted also the care of his house to him. So he enjoyed these advantages, yet did not he leave that virtue which he had before, upon such a change of his condition; but he demonstrated that wisdom was able to govern the uneasy passions of life, in such as have it in reality, and do not only put it on for a show, under a present state of prosperity.
Josephus, Antiquities of the Jews, Antiquities 2.4.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 39:20–23Now Joseph, commending all his affairs to God, did not betake himself to make his defense, nor to give an account of the exact circumstances of the fact, but silently underwent the bonds and the distress he was in, firmly believing that God, who knew the cause of his affliction, and the truth of the fact, would be more powerful than those that inflicted the punishments upon him:—a proof of whose providence he quickly received; for the keeper of the prison taking notice of his care and fidelity in the affairs he had set him about, and the dignity of his countenance, relaxed his bonds, and thereby made his heavy calamity lighter, and more supportable to him. He also permitted him to make use of a diet better than that of the rest of the prisoners.
Josephus, Antiquities of the Jews, Antiquities 2.5.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 39:1–3AND JOSEPH WAS BROUGHT DOWN — It (Scripture) now reverts to the original subject … it interrupted it only in order to connect the account of the degradation of Judah (Genesis 38:1) with that of the sale of Joseph, thus suggesting that it was on account of him (i.e. Joseph — Judah’s part in the sale of Joseph — ) that they (his brothers) degraded him from his high position. … THAT THE LORD WAS WITH HIM — the name of God was a familiar word in his mouth (Midrash Tanchuma, Vayeshev 8).
Rashi, Commentary on the Torah, on 39:1 and 39:3; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 39:8–12His 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. … 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. … 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. … Joseph saw that he must incur the danger of losing both his character and his life: he chose to sacrifice his character, and was prepared to relinquish life itself, rather than to be guilty of such wickedness before God.
John Calvin, Commentaries, on 39:7–9 and 39:11–18; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Genesis 39:20–23It appears, from the testimony of the Psalmist … that Joseph's extreme sufferings were not immediately alleviated. The Lord purposely suffered him to be reduced to extremity, that he might bring him back as from the grave. We know that as the light of the sun is most clearly seen when we are looking from a dark place; so, in the darkness of our miseries, the grace of God shines more brightly when, beyond expectation, he succors us. … But it is a wonder that the keeper of the prison did not fear lest he should incur the displeasure of Potiphar: and even that Potiphar himself, who without difficulty could have interfered, should yet have suffered a man whom he mortally hated to be thus kindly and liberally treated. It may be answered with truth, that his cruelty had been divinely restrained: but it is also probable that he had suspected, and at length, been made acquainted with the subtle scheme of his wife. Although, however, he might be appeased towards holy Joseph, he was unwilling to acquit him to his own dishonor.
John Calvin, Commentaries, on 39:21–23; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 39:12–20When she laid hold of him, he left his garment in her hand, Gen 39:12. He would not stay so much as to parley with the temptation, but flew out from it with the utmost abhorrence; he left his garment, as one escaping for his life. Note, It is better to lose a good coat than a good conscience. … This was not the first time that Joseph's coat was made use of as a false witness concerning him; his father had been deceived by it before, now his master. … Joseph wronged by his master. He believed the accusation, and either Joseph durst not make his defence by telling the truth, as it would reflect too much upon his mistress, or his master would not hear it, or would not believe it, and there is no remedy, he is condemned to perpetual imprisonment, Gen 39:19, Gen 39:20. God restrained his wrath, else he had put him to death … Potiphar, it is likely, chose that prison because it was the worst; for there the iron entered into the soul (Psa 105:18), but God designed to pave the way to his enlargement.
Matthew Henry, Commentary on the Whole Bible, on 39:7–12, 39:13–18 and 39:19–23; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Genesis 39:3–5Though changed in condition, Joseph was not changed in spirit; though stripped of the gaudy coat that had adorned his person, he had not lost the moral graces that distinguished his character; though separated from his father on earth, he still lived in communion with his Father in heaven … It might be--it probably was--that a special, a miraculous blessing was poured out on a youth who so faithfully and zealously served God amid all the disadvantages of his place. But it may be useful to remark that such a blessing usually follows in the ordinary course of things; and the most worldly, unprincipled masters always admire and respect religion in a servant when they see that profession supported by conscientious principle and a consistent life.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 39:3–6; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 39:19–20Potiphar was enraged at what he heard, and put Joseph into the prison … This was a very moderate punishment. For according to Diod. Sic. (i. 78) … An attempt at adultery was to be punished with 1000 blows … It is possible that Potiphar was not fully convinced of his wife's chastity, and therefore did not place unlimited credence in what she said. … But even in that case it was the mercy of the faithful covenant God, which now as before (Gen 37:20.) rescued Joseph's life.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 39:19–20; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.