{"commentary":{"id":"adam-clarke","name":"Adam Clarke Bible Commentary","website":"https://en.wikipedia.org/wiki/Adam_Clarke","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Adam Clarke Bible Commentary","language":"eng","textDirection":"rtl","sha256":"92e28c9363c876d215e296f2fe04abb3ab7e34a2aacebdf06bd62ae79c6e3dba","availableFormats":["json"],"listOfBooksApiLink":"/api/c/adam-clarke/books.json","listOfProfilesApiLink":"/api/c/adam-clarke/profiles.json","numberOfBooks":57,"totalNumberOfChapters":854,"totalNumberOfVerses":13318,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"GEN","commentaryId":"adam-clarke","name":"Genesis","commonName":"Genesis","introduction":"Preface to the Book of Genesis, Every believer in Divine revelation finds himself amply justified in taking for granted that the Pentateuch is the work of Moses. For more than 3000 years this has been the invariable opinion of those who were best qualified to form a correct judgment on this subject. The Jewish Church, from its most remote antiquity, has ascribed the work to no other hand; and the Christian Church, from its foundation, has attributed it to the Jewish lawgiver alone. The most respectable heathens have concurred in this testimony, and Jesus Christ and his apostles have completed the evidence, and have put the question beyond the possibility of being doubted by those who profess to believe the Divine authenticity of the New Testament. As to those who, in opposition to all these proofs, obstinately persist in their unbelief, they are worthy of little regard, as argument is lost on their unprincipled prejudices, and demonstration on their minds, because ever willfully closed against the light. When they have proved that Moses is not the author of this work, the advocates of Divine revelation will reconsider the grounds of their faith. That there are a few things in the Pentateuch which seem to have been added by a later hand there can be little doubt; among these some have reckoned, perhaps without reason, the following passage, Gen 12:6 : \"And the Canaanite was then in the land\"; but see the note on Gen 12:6. Num 21:14, \"In the book of the wars of the Lord,\" was probably a marginal note, which in process of time got into the text; see the note on Num 21:14. To these may be added DeuteronomyDeu 1:1-5; Deu 2:12; and the eight concluding verses of the last chapter, in which we have an account of the death of Moses. These last words could not have been added by Moses himself, but are very probably the work of Ezra, by whom, according to uninterrupted tradition among the Jews, the various books which constitute the canon of the Old Testament were collected and arranged, and such expository notes added as were essential to connect the different parts; but as he acted under Divine inspiration, the additions may be considered of equal authority with the text. A few other places might be added, but they are of little importance, and are mentioned in the notes. The book of Genesis, Γενεσις, has its name from the title it bears in the Septuagint, βιβλος Γενεσεως, (Gen 2:4), which signifies the book of the Generation; but it is called in Hebrew בראשית Bereshith, \"In the beginning,\" from its initial word. It is the most ancient history in the world; and, from the great variety of its singular details and most interesting accounts, is as far superior in its value and importance to all others, as it is in its antiquity. This book contains an account of the creation of the world, and its first inhabitants; the original innocence and fall of man; the rise of religion; the invention of arts; the general corruption and degeneracy of mankind; the universal deluge; the repeopling and division of the earth; the origin of nations and kingdoms; and a particular history of the patriarchs from Adam down to the death of Joseph; including a space, at the lowest computation, of 2369 years. It may be asked how a detail so circumstantial and minute could have been preserved when there was no writing of any kind, and when the earth, whose history is here given, had already existed more than 2000 years. To this inquiry a very satisfactory answer may be given. There are only three ways in which these important records could have been preserved and brought down to the time of Moses: viz., writing, tradition, and Divine revelation. In the antediluvian world, when the life of man was so protracted, there was comparatively little need for writing of any kind, and perhaps no alphabetical writing then existed. Tradition answered every purpose to which writing in any kind of characters could be subservient; and the necessity of erecting monuments to perpetuate public events could scarcely have suggested itself, as during those times there could be little danger apprehended of any important fact becoming obsolete, as its history had to pass through very few hands, and all these friends and relatives in the most proper sense of the terms; for they lived in an insulated state under a patriarchal government. Thus it was easy for Moses to be satisfied of the truth of all he relates in the book of Genesis, as the accounts came to him through the medium of very few persons. From Adam to Noah there was but one man necessary to the correct transmission of the history of this period of 1656 years. Now this history was, without doubt, perfectly known to Methuselah, who lived to see them both. In like manner Shem connected Noah and Abraham, having lived to converse with both; as Isaac did with Abraham and Joseph, from whom these things might be easily conveyed to Moses by Amram, who was contemporary with Joseph. Supposing, then, all the curious facts recorded in the book of Genesis had no other authority than the tradition already referred to, they would stand upon a foundation of credibility superior to any that the most reputable of the ancient Greek and Latin historians can boast. Yet to preclude all possibility of mistake, the unerring Spirit of God directed Moses in the selection of his facts and the ascertaining of his dates. Indeed, the narrative is so simple, so much like truth, so consistent everywhere with itself, so correct in its dates, so impartial in its biography, so accurate in its philosophical details, so pure in its morality, and so benevolent in its design, as amply to demonstrate that it never could have had an earthly origin. In this case, also, Moses constructed every thing according to the pattern which God showed him in the mount.","order":1,"numberOfChapters":50,"sha256":"6abfca7d9f63962e6ed3fe5508356807090c386867426392916440329fccfaa8","firstChapterNumber":1,"firstChapterApiLink":"/api/c/adam-clarke/GEN/1.json","firstChapterReference":{"commentaryId":"adam-clarke","book":"GEN","chapter":1},"lastChapterNumber":50,"lastChapterApiLink":"/api/c/adam-clarke/GEN/50.json","lastChapterReference":{"commentaryId":"adam-clarke","book":"GEN","chapter":50},"totalNumberOfVerses":877},"chapter":{"number":39,"content":[{"type":"verse","number":1,"content":["An officer of Pharaoh, captain of the guard - Mr. Ainsworth, supposing that his office merely consisted in having charge of the king's prisoners, calls Potiphar provost marshal! See Clarke on Gen 37:36 (note), See Clarke on Gen 40:3 (note)."]},{"type":"verse","number":4,"content":["He made him overseer - הפקיד hiphkid, from פקד pakad, to visit, take care of, superintend; the same as επισκοπος, overseer or bishop, among the Greeks. This is the term by which the Septuagint often express the meaning of the original."]},{"type":"verse","number":6,"content":["Joseph was a goodly person, and well favored - 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 Gen 29:17 (note). 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, 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., Gen 29:32.\nTwo 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: - \nMen az an husn-i roz afzoon keh\nYusuf dasht danistam Keh ishk az\npardah-i ismat beroon arad Zaleekhara.\n\"I understand, from the daily increasing beauty which\nJoseph possessed, How love tore away the\nveil of chastity from Zuleekha.\"\nThe 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."]},{"type":"verse","number":8,"content":["My master wotteth not - Knoweth not, from the old Anglo-Saxon, witan, to know; hence, wit, intellect, understanding, wisdom, prudence."]},{"type":"verse","number":9,"content":["How then - ואיך veeik, and how? Joseph gives two most powerful reasons for his noncompliance with the wishes of his mistress:\n1. Gratitude to his master, to whom he owed all that he had.\n2. His fear of God, in whose sight it would be a heinous offense, and who would not fail to punish him for it.\nWith the kindness of his master and the displeasure of God before his eyes, how could he be capable of committing an act of transgression, which would at once have distinguished him as the most ungrateful and the most worthless of men?"]},{"type":"verse","number":14,"content":["He hath brought in a Hebrew unto us - Potiphar's wife affects to throw great blame on her husband, whom we may reasonably suppose she did not greatly love. He hath brought in - he hath raised this person to all his dignity and eminence, to give him the greater opportunity to mock us. לפחק letsachek, here translated to mock, is the same word used in Gen 26:8, relative to Isaac and Rebekah; and is certainly used by Potiphar's wife in Gen 39:17, to signify some kind of familiar intercourse not allowable but between man and wife."]},{"type":"verse","number":20,"content":["Put him into the prison - בית סהר beith sohar, literally the round house; in such a form the prison was probably built."]},{"type":"verse","number":21,"content":["The Lord was with Joseph - It is but of little consequence where the lot of a servant of God may be cast; like Joseph he is ever employed for his master, and God honors him and prospers his work.\n1. He who acknowledges God in all his ways, has the promise that God shall direct all his steps. Joseph's captivity shall promote God's glory; and to this end God works in him, for him, by him. Even the irreligious can see when the Most High distinguishes his followers. Joseph's master saw that Jehovah was with him; and from this we may learn that the knowledge of the true God was in Egypt, even before the time of Joseph, though his worship was neither established nor even tolerated there. Both Abraham and Isaac had been in Egypt, and they had left a savor of true godliness behind them.\n2. Joseph's virtue in resisting the solicitations of his mistress was truly exemplary. Had he reasoned after the manner of men, he might have soon found that the proposed intrigue might be carried on with the utmost secrecy and greatly to his secular advantage. But he chose to risk all rather than injure a kind benefactor, defile his conscience, and sin against God. Such conduct is so exceedingly rare that his example has stood on the records of time as almost without a parallel, admired by all, applauded by most, and in similar circumstances, I am afraid, imitated by few. The fable of the brave and virtuous Bellerophon and Sthenobaea, wife of Proetus, king of the Argives, was probably founded on this history.\n3. Joseph fled and got him out. To know when to fight and when to fly are of great importance in the Christian life. Some temptations must be manfully met, resisted, and thus overcome; from others we must fly. He who stands to contend or reason, especially in such a case as that mentioned here, is infallibly ruined. Principiis obsta, \"resist the first overtures of sin,\" is a good maxim. After-remedies come too late.\n4. A woman of the spirit of Potiphar's wife is capable of any species of evil. When she could not get her wicked ends answered, she began to accuse. This is precisely Satan's custom: he first tempts men to sin, and then accuses them as having committed it, even where the temptation has been faithfully and perseveringly resisted! By this means he can trouble a tender conscience, and weaken faith by bringing confusion into the mind. Thus the inexperienced especially are often distracted and cast down; hence Satan is properly called the accuser of the brethren, Rev 12:10.\nVery useful lessons may be drawn from every part of the relation in this chapter, but detailing the facts and reasoning upon them would be more likely to produce than prevent the evil. An account of this kind cannot be touched with too gentle a hand. Others have been profuse here; I chose to be parsimonious, for reasons which the intelligent reader will feel as well as myself. Let this remark be applied to what has been said on the sin of Onan, Genesis 38."]}],"introduction":"Joseph, being brought to Potiphar's house, prospers in all his undertakings, Gen 39:1-3. Potiphar makes him his overseer, Gen 39:4. Is prospered in all his concerns for Joseph's sake, in whom he puts unlimited confidence, Gen 39:5, Gen 39:6. The wife of Potiphar solicits him to criminal correspondence, Gen 39:7. He refuses, and makes a fine apology for his conduct, Gen 39:8, Gen 39:9. She continues her solicitations, and he his refusals, Gen 39:10. She uses violence, and he escapes from her hand, Gen 39:11-13. She accuses him to the domestics, Gen 39:14, Gen 39:15, and afterward to Potiphar, Gen 39:16-18. Potiphar is enraged, and Joseph is cast into prison, Gen 39:19, Gen 39:20. The Lord prospers him, and gives him great favor in the sight of the keeper of the prison, Gen 39:21, who entrusts him with the care of the house and all the prisoners, Gen 39:22, Gen 39:23."},"thisChapterLink":"/api/c/adam-clarke/GEN/39.json","thisChapterReference":{"commentaryId":"adam-clarke","book":"GEN","chapter":39},"nextChapterApiLink":"/api/c/adam-clarke/GEN/40.json","nextChapterReference":{"commentaryId":"adam-clarke","book":"GEN","chapter":40},"previousChapterApiLink":"/api/c/adam-clarke/GEN/38.json","previousChapterReference":{"commentaryId":"adam-clarke","book":"GEN","chapter":38},"numberOfVerses":8}