8 and he refuseth, and saith unto his lord's wife, `Lo, my lord hath not known what `is' with me in the house, and all that he hath he hath given into my hand;
To deliver thee from the strange woman, From the stranger who hath made smooth her sayings, Who is forsaking the guide of her youth, And the covenant of her God hath forgotten. For her house hath inclined unto death, And unto Rephaim her paths. None going in unto her turn back, Nor do they reach the paths of life.
For the lips of a strange woman drop honey, And smoother than oil `is' her mouth, And her latter end `is' bitter as wormwood, Sharp as a sword `with' mouths. Her feet are going down to death, Sheol do her steps take hold of. The path of life -- lest thou ponder, Moved have her paths -- thou knowest not. And now, ye sons, hearken to me, And turn not from sayings of my mouth. Keep far from off her thy way, And come not near unto the opening of her house,
Keep, my son, the command of thy father, And leave not the law of thy mother. Bind them on thy heart continually, Tie them on thy neck. In thy going up and down, it leadeth thee, In thy lying down, it watcheth over thee, And thou hast awaked -- it talketh `with' thee. For a lamp `is' the command, And the law a light, And a way of life `are' reproofs of instruction, To preserve thee from an evil woman, From the flattery of the tongue of a strange woman. Desire not her beauty in thy heart, And let her not take thee with her eyelids.
He who committeth adultery `with' a woman lacketh heart, He is destroying his soul who doth it. A stroke and shame he doth find, And his reproach is not wiped away,
Let not thy heart turn unto her ways, Do not wander in her paths, For many `are' the wounded she caused to fall, And mighty `are' all her slain ones. The ways of Sheol -- her house, Going down unto inner chambers of death!
A foolish woman `is' noisy, Simple, and hath not known what. And she hath sat at the opening of her house, On a throne -- the high places of the city, To call to those passing by the way, Who are going straight `on' their paths. `Who `is' simple? let him turn aside hither.' And whoso lacketh heart -- she said to him, `Stolen waters are sweet, And hidden bread is pleasant.' And he hath not known that Rephaim `are' there, In deep places of Sheol her invited ones!
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Genesis 39
Commentary on Genesis 39 Keil & Delitzsch Commentary
In Potiphar's House. - Potiphar had bought him of the Ishmaelites, as is repeated in Genesis 39:1 for the purpose of resuming the thread of the narrative; and Jehovah was with him, so that the prospered in the house of his Egyptian master. מצליח אישׁ : a man who has prosperity, to whom God causes all that he undertakes and does to prosper. When Potiphar perceived this, Joseph found favour in his eyes, and became his servant, whom he placed over his house (made manager of his household affairs), and to whom he entrusted all his property ( כּל־ישׁ־לו Genesis 39:4 = ישׁ־לו כּל־אשׁר Genesis 39:5, Genesis 39:6). This confidence in Joseph increased, when he perceived how the blessing of Jehovah (Joseph's God) rested upon his property in the house and in the field; so that now “ he left to Joseph everything that he had, and did not trouble himself אתּו (with or near him) about anything but his own eating .”
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!”
But after she had repeated her enticements day after day without success, “ it came to pass at that time ( הזּה כּהיּום for the more usual הזּה כּיּום (Genesis 50:20), lit., about this day, i.e., the day in the writer's mind, on which the thing to be narrated occurred) that Joseph came into his house to attend to his duties, and there were none of the house-servants within .” And she laid hold of him by his garment and entreated him to lie with her; but he left his garment in her hand and fled from the house.
When this daring assault upon Joseph's chastity had failed, on account of his faithfulness and fear of God, the adulterous woman reversed the whole affair, and charged him with an attack upon her modesty, in order that she might have her revenge upon him and avert suspicion from herself. She called her house-servants and said, “ See, he (her husband, whom she does not think worth naming) has brought us a Hebrew man (“no epitheton ornans to Egyptian ears: Genesis 43:32”) to mock us ( צחק to show his wantonness; us , the wife and servants, especially the female portion): he came in unto me to lie with me; and I cried with a loud voice...and he left his garment by me .” She said אצלי “by my side,” not “in my hand,” as that would have shown the true state of the case. She then left the garment lying by her side till the return of Joseph's master, to whom she repeated her tale.
Joseph in Prison. - Potiphar was enraged at what he heard, and put Joseph into the prison where ( אשׁר for שׁם אשׁר , Genesis 40:3 like Genesis 35:13) the king's prisoners (state-prisoners) were confined. הסּהר בּית : lit., the house of enclosure, from סהר , to surround or enclose ( ὀχύρωμα , lxx); the state-prison surrounded by a wall. This was a very moderate punishment. For according to Diod. Sic . (i. 78) the laws of the Egyptians were πικροὶ περὶ τῶν γυναιῶν νόμοι . An attempt at adultery was to be punished with 1000 blows, and rape upon a free woman still more severely. 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.
(Note: Credibile est aliquod fuisse indicium, quo Josephum innocentem esse Potiphari constiteret; neque enim servi vita tanti erat ut ei parceretur in tam gravi delicto. Sed licet innocuum, in carcere tamen detinebat, ut uxoris honori et suo consuleret ( Clericus ). The chastity of Egyptian women has been in bad repute from time immemorial ( Diod. Sic. i. 59; Herod. ii. 111). Even in the middle ages the Fatimite Hakim thought it necessary to adopt severe measures against their immorality ( Bar-Hebraei , chron. p. 217), and at the present day, according to Burckhardt (arab. Sprichwφrter, pp. 222, 227), chastity is “a great rarity” among women of every rank in Cairo.)
But even in that case it was the mercy of the faithful covenant God, which now as before (Genesis 37:20.) rescued Joseph's life.
In the prison itself Jehovah was with Joseph, procuring him favour in the eyes of the governor of the prison, so that he entrusted all the prisoners to his care, leaving everything that they had to do, to be done through him, and not troubling himself about anything that was in his hand, i.e., was committed to him, because Jehovah made all that he did to prosper. “ The keeper ” was the governor of the prison, or superintendent of the gaolers, and was under Potiphar, the captain of the trabantes and chief of the executioners (Genesis 37:36).