1 Mózes 39:6

Biblia Karoli Gaspar

Mindent azért valamije vala József kezére bíza; és semmire sem vala gondja mellette, hanem ha az ételre, melyet megeszik vala. József pedig szép termetû és szép arczú vala.

Bible Verse Review
  from Treasury of Scripure Knowledge

he left: Genesis 39:4, Genesis 39:8, Genesis 39:23, Luke 16:10, Luke 19:17

save: Genesis 43:32, Proverbs 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. Genesis 12:14, Genesis 12:15, Genesis 29:17, 1 Samuel 16:12, 1 Samuel 17:42, Acts 7:20

Reciprocal: Genesis 6:2 - that they Genesis 12:11 - a fair Genesis 24:16 - fair to look upon Genesis 34:2 - saw her Genesis 39:22 - committed 2 Samuel 9:2 - a servant 2 Samuel 11:2 - very beautiful 2 Samuel 13:1 - a fair sister

Gill's Notes on the Bible

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 Genesis 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 Genesis 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.

Barnes' Notes on the Bible

- Joseph in Potiphar’s House

According to our reckoning, Perez and Zerah were born when Judah was in his twenty-eighth year, and therefore, Joseph in his twenty-fourth. Here, then, we go back seven years to resume the story of Joseph.

Genesis 39:1-6

Joseph fares well with his first master. “Potiphar.” This is a racapitulation of the narrative in Genesis 37:0: “The Lord;” the God of covenant is with Joseph. “In the house.” Joseph was a domestic servant. “And his master saw.” The prosperity that attended all Joseph’s doings was so striking as to show that the Lord was with him. “Set him over” - made him overseer of all that was in his house. “The Lord blessed the Mizrite’s house.” He blesses those who bless his own Genesis 12:3. “Beautiful in form and look” Genesis 29:17. This prepares the way for the following occurrence.

Genesis 39:7-10

Joseph resists the daily solicitations of his master’s wife to lie with her. “None greater in this house than I.” He pleads the unreserved trust his master had reposed in him. He is bound by the law of honor, the law of chastity (this great evil), and the law of piety (sin against God). Joseph uses the common name of God in addressing this Egyptian. He could employ no higher pleas than the above.

Genesis 39:11-18

“At this day,” the day on which the occurrence now to be related took place. “To do his business.” He does not come in her way except at the call of duty. He hath brought in. She either does not condescend, or does not need to name her husband. “A Hebrew to mock us.” Her disappointment now provokes her to falsehood as the means of concealment and revenge. A Hebrew is still the only national designation proper to Joseph Genesis 14:13. Jacob’s descendants had not got beyond the family. The term Israelite was therefore, not yet in use. The national name is designedly used as a term of reproach among the Egyptians Genesis 43:32. “To mock us,” - to take improper liberties, not only with me, but with any of the females in the house. “I cried with a loud voice.” This is intended to be the proof of her innocence Deuteronomy 22:24, Deuteronomy 22:27. “Left his garments by me;” not in her hand, which would have been suspicious.

Genesis 39:19-23

Her husband believes her story and naturally resents the supposed unfaithfulness of his slave. His treatment of him is mild. He puts him in ward, probably to stand his trial for the offence. The Lord does not forsake the prisoner. He gives him favor with the governor of the jail. The same unlimited trust is placed in him by the governor as by his late master.

Clarke's Notes on the Bible

Verse Genesis 39:6. Joseph was a goodly person, and well favoured. — יפה תאר ויפה מראה yepkeh thoar, vipheh mareh, beautiful in his person, and beautiful in his countenance. The same expressions are used relative to Rachel; see them explained Genesis 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.