Ioseph being in great credite with his maister, hath the whole charge of his house. 7. Contemning his mystris solicitation to incontinencie, 13. is falsly accused by her to his maister: 20. and cast into prison, 21. Where againe he getteth credite, and hath the charge of al the prisoners.
1And Joseph was brought into Egypt, and Putiphar, an eunuch of Pharao, chief captain of the army, an Egyptian, bought him of the Ismaelites, by whom he was brought.Giuseppe adunque fu condotto in Egitto, e lo comperò Putiphar Egiziano eunuco di Faraone, capitano dell'esercito degl'Ismaeliti, che ve l'aveano condotto.THERFORE Ioseph was brought into Aegypt, and Putiphar an Eunuch of Pharao, prince of his armie, a man of Aegypt bought him, at the hand of the Ismaelites, by whom he was brought.Igitur Joseph ductus est in Ægyptum, emitque eum Putiphar eunuchus Pharaonis, princeps exercitus, vir ægyptius, de manu Ismaëlitarum, a quibus perductus erat. 2And the Lord was with him, and he was a prosperous man in all things: and he dwelt in his master’s house:E il Signore era con lui, e gli riusciva bene tutto quel che faceva: e abitava nella casa del suo padrone,And our Lord was with him, and he was a man, that in al things did prosperously: and he dwelt in his maisters house,Fuitque Dominus cum eo, et erat vir in cunctis prospere agens: habitavitque in domo domini sui, 3Who knew very well that the Lord was with him, and made all that he did to prosper in his hand.Il quale benissimo conoscea, che era con lui il Signore, e conduceva a buon fine tutto quello che intraprendeva.who knewe verie wel that our Lord was with him, and that al thinges which he did, were directed by him in his hand.qui optime noverat Dominum esse cum eo, et omnia, quæ gerebat, ab eo dirigi in manu illius. 4And Joseph found favour in the sight of his master, and ministered to him: and being set over all by him, he governed the house committed to him, and all things that were delivered to him:E Giuseppe trovò grazia dinanzi al suo padrone, e lo serviva, ed essendogli stata data da lui la soprintendenza di tutte le cose, governava la casa a sé affidata, e tutti i beni rimessi nelle sue mani.And Ioseph found grace before his maister, and ministred to him: by whom being made ruler ouer al his thinges, he gouerned the house committed to him, and al thinges that were deliuered vnto him:Invenitque Joseph gratiam coram domino suo, et ministrabat ei: a quo præpositus omnibus gubernabat creditam sibi domum, et universa quæ ei tradita fuerant: 5And the Lord blessed the house of the Egyptian for Joseph’s sake, and multiplied all his substance, both at home and in the fields.E il Signore benedisse la casa dell'Egiziano per amor di Giuseppe, e moltiplicò tutte le facoltà di lui tanto in casa, come alla campagna,and our Lord blessed the house of the Aegyptian for Iosephes sake, and multiplied as wel in houses, as in landes al his substance.benedixitque Dominus domui Ægyptii propter Joseph, et multiplicavit tam in ædibus quam in agris cunctam ejus substantiam:
6Neither knew he any other thing, but the bread which he ate. And Joseph was of a beautiful countenance, and comely to behold.Ed egli non avea altro pensiero, che di mettersi a tavola a mangiare. Or Giuseppe era di volto avvenente, e di graziosa presenza.Neither knew he any other thing, but the bread which he did eate. And Ioseph was of beautiful countenance, and comely fauored to behold.nec quidquam aliud noverat, nisi panem quo vescebatur. Erat autem Joseph pulchra facie, et decorus aspectu. 7And after many days, his mistress cast her eyes on Joseph, and said: Lie with me.Passato adunque assai tempo, la padrona fissò i suoi occhi sopra Giuseppe, e disse: Dormi meco.After manie dayes therfore his maistresse cast her eyes on Ioseph, and said: Sleepe with me.Post multos itaque dies injecit domina sua oculos suos in Joseph, et ait: Dormi mecum. 8But he in no wise consenting to that wicked act said to her: Behold, my master hath delivered all things to me, and knoweth not what he hath in his own house:Il quale non acconsentendo all'opera indegna, le disse: Tu vedi come il mio padrone avendo rimessa ogni cosa nelle mie mani, non sa quel che si abbia in sua casa:Who in no wise assenting to that wicked act, said to her: Behold, my maister hauing deliuered al thinges vnto me, knoweth not what he hath in his owne house:Qui nequaquam acquiescens operi nefario, dixit ad eam: Ecce dominus meus, omnibus mihi traditis, ignorat quid habeat in domo sua: 9Neither is there any thing which is not in my power, or that he hath not delivered to me, but thee, who art his wife; how then can I do this wicked thing, and sin against my God?E veruna cosa non è, ch'ei non abbia a me affidata, e di cui non m'abbia fatto padrone, fuori di te, che sei sua moglie: come adunque poss'io fare questo male, e peccare contro il mio Dio?neither is there any thing which is not in my power, or that he hath not deliuered to me, beside thee, that art his wife: how therfore can I do this wicked thing, and sinne against my God?nec quidquam est quod non in mea sit potestate, vel non tradiderit mihi, præter te, quæ uxor ejus es: quomodo ergo possum hoc malum facere, et peccare in Deum meum ? 10With such words as these day by day, both the woman was importunate with the young man, and he refused the adultery.Cogli stessi discorsi ogni dì e la donna inquietava il giovinetto, ed egli ricusava di peccare.With these kinde of wordes day by day both the woman was importune vpon the young man: and he refused the aduoutrie.Hujuscemodi verbis per singulos dies, et mulier molesta erat adolescenti: et ille recusabat stuprum.
11Now it happened on a certain day, that Joseph went into the house, and was doing some business, without any man with him:Ma avvenne, che un dì Giuseppe entrò in casa, e si pose a far qualche cosa non avendo alcun con sé:And it chanced on a certaine day, that Ioseph went into the house, and did some businesse without anie man with him:Accidit autem quadam die ut intraret Joseph domum, et operis quippiam absque arbitris faceret: 12And she catching the skirt of his garment, said: Lie with me. But he leaving the garment in her hand, fled, and went out.E quella, preso l'orlo del suo mantello, gli disse: Vieni con me. Ma egli lasciato in man di lei il mantello, si fuggì fuori di casa.and she catching the skirte of his garment, said: Sleepe with me. who leauing the cloke in her hand, fled, and went forth abroad.et illa, apprehensa lacinia vestimenti ejus, diceret: Dormi mecum. Qui relicto in manu ejus pallio fugit, et egressus est foras. 13And when the woman saw the garment in her hands, and herself disregarded,E la donna veggendo in sue mani il mantello, e sé disprezzata:And when the woman sawe the garment in her handes, and her selfe to be contemned,Cumque vidisset mulier vestem in manibus suis, et se esse contemptam, 14She called to her the men of her house, and said to them: See, he hath brought in a Hebrew, to abuse us: he came in to me, to lie with me; and when I cried out,Chiamò a sé la gente di casa, e disse loro: Ecco che egli ha condotto qua quest'uomo Ebreo, perché ci facesse vergogna. Egli è venuto a trovarmi per peccare con me: e avendo io alzato le grida,she called to her the men of her house, and said to them: See he hath brought in an Hebrew, to delude vs: he came vpon me, for to lie with me: and when I had cried our,vocavit ad se homines domus suæ, et ait ad eos: En introduxit virum hebræum, ut illuderet nobis: ingressus est ad me, ut coiret mecum: cumque ego succlamassem, 15And he heard my voice, he left the garment that I held, and got him out.Egli all'udir la mia voce ha lasciato il mantello, per cui io lo teneva, e si è fuggito.and he heard my voice, he left the cloake that I hold, and fled forth.et audisset vocem meam, reliquit pallium quod tenebam, et fugit foras. 16For a proof therefore of her fidelity, she kept the garment, and shewed it to her husband when he returned home:In prova adunque della serbata fede fece veder al marito tornato a casa il mantello ritenuto,For an argument therfore of her credite, she reserued the cloake, and shewed it to her husband returning home,In argumentum ergo fidei retentum pallium ostendit marito revertenti domum,
17And said: The Hebrew servant, whom thou hast brought, came to me to abuse me.E disse: È venuto a trovarmi quel servo Ebreo, che tu hai condotto a svergognarmi:and said: There came vnto me the Hebrew seruant, whom thou didest bring hither, for to delude me:et ait: Ingressus est ad me servus hebræus quem adduxisti, ut illuderet mihi: 18And when he heard me cry, he left the garment which I held, and fled out.Il quale, sentito come io alzava le grida, ha lasciato il mantello, che io teneva, ed è scappato.and when he heard me crie, he left the cloke which I held, and fled forth.cumque audisset me clamare, reliquit pallium quod tenebam, et fugit foras. 19His master hearing these things, and giving too much credit to his wife’s words, was very angry,Tali cose avendo udite il padrone troppo facile a credere alle parole della moglie, ne concepì grande sdegno:His maister hearing these thinges, and geuing ouer light credite to his wiues wordes, was very wrath:His auditis dominus, et nimium credulus verbis conjugis, iratus est valde: 20And cast Joseph into the prison, where the king’s prisoners were kept, and he was there shut up.E fece metter Giuseppe nella prigione, in cui erano tenuti i rei di delitto commesso contro del re, ed egli fu quivi rinchiuso.and deliuered Ioseph into prison, where the kinges prisoners were kept, and he was there shut vp.tradiditque Joseph in carcerem, ubi vincti regis custodiebantur, et erat ibi clausus. 21But the Lord was with Joseph, and having mercy upon him gave him favour in the sight of the chief keeper of the prison:Ma il Signore fu con Giuseppe, e avendo compassione di lui fece sì, ch'ei trovò grazia dinanzi al provveditore della prigione.And our Lord was with Ioseph, and hauing mercie vpon him gaue him grace in the sight of the chiefe of the prison.Fuit autem Dominus cum Joseph, et misertus illius dedit ei gratiam in conspectu principis carceris. 22Who delivered into his hand all the prisoners that were kept in custody: and whatsoever was done, was under him.Il quale diede a lui potestà sopra tutti i prigionieri, che erano in quella carcere: e tutto quello che si facea, era fatto per suo ordine.Who deliuered in his hand al the prisoners that were kept in custodie: and whatsoeuer was done, was vnder him.Qui tradidit in manu illius universos vinctos qui in custodia tenebantur: et quidquid fiebat, sub ipso erat. 23Neither did he himself know any thing, having committed all things to him: for the Lord was with him, and made all that he did to prosper.E quegli non pensava a nulla, avendo dato di ogni cosa l'arbitrio a Giuseppe: perocché il Signore era con lui, e conduceva a buon fine tutto quel ch'ei faceva.Neyther did himselfe knowe any thing, hauing committed al things to him: for our Lord was with him, and directed al his workes.Nec noverat aliquid, cunctis ei creditis: Dominus enim erat cum illo, et omnia opera ejus dirigebat.
39:1
Haydock
Ismaelites. They are called Madianites, Genesis 37:36. (Haydock)
39:6
Menochius
Bread. A proverbial expression, to shew how entirely he reposed in Joseph's fidelity and prudence. (Menochius)
He was so rich, that he knew not the extent of his wealth. So Petronius says, Nescit quid habeat, adeo Zaplutus est. It may also be understood as a commendation of Joseph's disinterestedness.
39:7
Year of the World about 2286, Year before Christ 1718.
39:9
His wife, and such things as could not be touched without sin; such as his daughter, if the woman, whom Joseph afterwards married, was the daughter of this man, Genesis 41:45.
Haydock
My God, Elohim; which might also be understood of his lord and master. The sin against the latter would be resented by God, who is offended by every transgression. (Haydock)
39:10
Du Hamel
Both the woman was importunate, etc. Hebrew does not express this so fully. (Du Hamel)
39:12
Menochius
Out. He could easily have wrested it from her. But he would not do any thing that might seem disrespectful, nor claim what her impure hands had touched. (Menochius)
39:16
Challoner
A proof of her fidelity, or an argument to gain credit, argumentum fidei. (Challoner)
Haydock
Love neglected, turns to fury. She wishes to take away Joseph's life, according to the laws of Egypt against adulterers. Diodorus says Sesostris burnt some women taken in the crime; and we must attribute it to divine Providence, that the enraged husband did not inflict instant death upon his slave. Perhaps he did not altogether believe him guilty. (Haydock)
39:17
Menochius
Thou hast, etc. As if her husband were guilty of an indiscretion. (Menochius)
39:19
Haydock
Too much. The proof was of an ambiguous nature. But Putiphar perhaps thought it unbecoming to distrust his wife, or to interrogate his slave. (Haydock)
39:21
Calmet
Keeper. Pererius thinks this was the same Putiphar, who, recognizing the innocence of Joseph, allows him every indulgence in prison; but does not liberate him, for fear of the dishonour and resentment of his wife. (Calmet)
Haydock
He had before put him in irons. (Psalm104:18; Wisdom 10:13.) Joseph here exercises at once the four cardinal virtues. Prudence, in keeping out of the company of his mistress, as the Hebrew express it, ver. 10: "He yielded not to lie with her, or to be in her company." (Haydock)
Tirinus
Justice, in regard to his master. Fortitude, in bearing with all sorts of hardships, loss of character, etc. And Temperance, by refusing to gratify the most violent of all passions, at an age when it is the most insidious and ungovernable. This makes the fathers exclaim, We wonder more at the conduct of Joseph, than at the delivery of the three children from the Babylonian furnace. [Daniel iii.] For, like them, Joseph continues unhurt, and more shining, in the midst of the flames. (St. Chrysostom) (Tirinus)
Calmet
The stories of Hippolitus, Bellerophon, etc., seem to be copied from this. (Calmet)
39:16
A proof of her fidelity.... or an argument to gain credit, argumentum fidei.
39:2
Ioseph endued with al vertues was a special mirrhor of chastirie S. Amb. li. de Ioseph. c •.
39:5
The foure cardinal vertues reigned in him.
39:8
Temperance.
39:9
Iustice.
39:10
Fortitude.
39:12
Prudence.
39:21
God is more specially with his seruants in affliction then in prosperitie S Amb li. de Ioseph. c. 5
39:1
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 49
… the very things by which we are hurt, by these same are we benefited. Thus it was with Joseph: his mistress sought to ruin him: and she seemed indeed to be contriving his ruin, but by her contriving she placed him in a state of safety: for the house where that wild beast (of a woman) was kept was a den in comparison with which the prison was gentle. (
san Giovanni Crisostomo † 407 d.C. Homilies on Titus 4
And that servants are required to be thus disposed towards a Gentile master, I will show you by an example. Joseph, who was of a different religion from the Egyptian, was sold to the chief cook.
39:6
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 7
… For I see numbers admiring and commending, who yet are not enamored. ‘And how is it possible to admire and not be enamored?’ Clamor not, (for this I am coming to speak of,) but wait, and thou shalt hear Moses admiring the son of Jacob, and saying, “And Joseph was a goodly person, and well favored exceedingly.” (
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 4
… God made thee beautiful, that He might increase the trials of thy modesty. For it is much harder for one that is lovely to be modest, than for one who has no such attractions, for which to be courted. Why does the Scripture tell us, that “Joseph was a goodly person, and well favored” (
39:7
Afraate † 346 d.C. Aphrahat: Select Demonstrations 6.3
3. For it was through Eve that he came in upon Adam, and Adam was enticed because of his inexperience. And again he came in against Joseph through his master’s wife,
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.5
… Were they not blessed on whose good faith God received witness, as it is written: “The God of Abraham, the God of Isaac, and the God of Jacob”? A wretched thing is slavery, but Joseph was not wretched; nay, clearly he was blessed, when he whilst in slavery checked the lusts of his mistress.
sant'Ambrogio † 397 d.C. Concerning Repentance 1.14
72. Joseph saw the fire when the woman eager for adultery spoke to him.
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 6
… Thus also Jacob said, “If the Lord will give me bread to eat and raiment to put on.” ( Gen. xxviii. 20 .) Thus also Joseph, “How shall I do this wickedness, and sin before God?” ( ib. xxxix. 9 .) But not so that barbarian woman; but as one drunken and insane , so spake she, saying, “Lie with me.” (
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 2.9
… For “the furnace proveth the potter’s vessels, and the trial of tribulation righteous men.” Joseph therefore was tempted with the allurement of debauchery, but he was not brought into temptation.
39:8
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.17
… Hear him as he humbles himself: “My lord on my account knoweth not what is in his house, and he hath committed all that he hath to my hand, neither hath he kept back anything from me but thee, because thou art his wife; how, then, can I do this great wickedness, and sin against God?”
39:9
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 6
… 21 .) These things are the words of a living soul, of a soul discharging the functions proper to it. Thus also Jacob said, “If the Lord will give me bread to eat and raiment to put on.” ( Gen. xxviii. 20 .) Thus also Joseph, “How shall I do this wickedness, and sin before God?” (
39:12
san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 11.2
Thekla . 12. Thy valiant son Joseph, O Word, won the greatest prize of virginity, when a woman heated with desire forcibly drew him to an unlawful bed; but he giving no heed to her fled stripped, and crying aloud:—
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.17
… humble was he even to doing the work of a slave, modest, even to taking flight, enduring, even to bearing imprisonment, so forgiving of wrong as even to repay it with good. Whose modesty was such, that, when seized by a woman, he preferred to leave his garment in her hands in flight, rather than to lay aside his modesty.
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 1.18
… In our office indeed must no word be let fall at all unseemly, nor one that may give offence to modesty. But not only ought we to say nothing unbecoming to ourselves, but we ought not even to lend our ears to words of this sort. Thus Joseph fled and left his garment, that he might hear nothing inconsistent with his modesty.
sant'Ambrogio † 397 d.C. On the Decease of His Brother Satyrus 2.24
24. Holy Joseph experienced the hatred of his brethren, the guile of those who envied him, the service of slavery, the mastership of merchantmen, the wantonness of his mistress, the ignorance of her husband, and the misery of prison.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 18
Further: even though one were of necessity to go about naked on account of this sort of self-denial, neither so were it any disgrace. Since Adam too was “naked” in paradise, “and was not ashamed;” and Isaiah was “naked, and barefoot,” and more glorious than all the Jews; and Joseph
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 37
… For if even now thou art chaste, thou wouldest have become chaster by avoiding such sights. Let us not then delight in useless argument, nor devise unprofitable apologies: there being but one apology, to flee from the Babylonian furnace, to keep far from the Egyptian harlot, though one must escape her hands naked.
san Girolamo † 420 d.C. The Letters of St. Jerome 48.4
… Hence, also, the apostle says: ‘It is good for a man not to touch’ a wife or ‘a woman,’ as if there were danger in the contact which he who should so touch one could not escape. Accordingly, when the Egyptian woman desired to touch Joseph he flung away his cloak and fled from her hands.
san Girolamo † 420 d.C. The Letters of St. Jerome 71.3
A too careful management of one’s income, a too near calculation of one’s expenses—these are habits not easily laid aside. Yet to escape the Egyptian woman Joseph had to leave his garment with her.
san Girolamo † 420 d.C. The Letters of St. Jerome 79.5
… “water will quench a flaming fire; and alms maketh an atonement for sins.” I will pass on now to his other virtues each one of which is to be found but in few men. Who ever entered the furnace of the King of Babylon without being burned? Was there ever a young man whose garment his Egyptian mistress did not seize?
san Girolamo † 420 d.C. The Letters of St. Jerome 118.4
… When once you have put your hand to the plough you must not look back; when once you stand on the housetop you must think no more of your clothes within; to escape your Egyptian mistress
san Girolamo † 420 d.C. The Letters of St. Jerome 145
… you ought not to come down to take your clothes, you ought not to look behind you, you ought not having put your hand to the plough, then to let it go. Rather, if you can, imitate Joseph and leave your garment in the hand of your Egyptian mistress,
39:17
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 80
… For she, so far from being able to prevail over the righteous man, could not master so much as her own passion; but this man prevailed both over her and over that grievous disease. But if thou wilt, hear her very words, and thou shalt see the trophy. “Thou broughtest in unto us here an Hebrew servant to mock us.”
39:23
san Girolamo † 420 d.C. Against the Pelagians 3.6
… So then the Sun of Righteousness rises upon us when God makes His face to shine upon us and gives us strength. Joseph in Egypt was shut up in prison, and we next hear that the keeper of the prison, believing in his fidelity, committed everything to his hand. And the reason is given:
39:1
Redit hic Moses ad historiam Josephi, intercisam cap. praecedenti per historiam genealogiae Judae; gesta enim Josephi et Judae prae aliis fratribus prosequitur hic Moses, quia Judas et Joseph diviserunt primogenituram Rubeni, a qua ipse propter incestum excidit, ut patebit cap. XLIX, vers. 3 et 4. EMITQUE EUM PUTIPHAR. — Tradunt Hebraei, inquit S. Hieronymus, Putiphar emisse Josephum ob nimiam ejus pulchritudinem, in turpe ministerium, ideoque Deo vindice virilia ei exaruisse, ut fieret eunuchus, eaque de causa electum esse sacerdotem Heliopoleos: et hujus filiam esse Aseneth, quam postea uxorem Joseph accepit. Hanc traditionem probare videtur S. Hieronymus, eamque sequitur Rupertus. Sed alii passim non immerito eam habent pro fabula, a Judaeis more suo conficta.
39:2
Fuitque Dominus cum eo, — eum ejusque actiones per omnia dirigendo et prosperando, eumque omnibus amabilem et gratiosum efficiendo. Ita S. Chrysostomus. Unde sequitur: «Et erat vir (non aetate, erat enim juvenis 17 annorum, sed prudentia et gravitate) in cunctis prospere agens.» Quam felix et fortunatus est, cujus actiones omnes dirigit Deus! Nota quod Deum etiam in Aegypto invenit Joseph: pius enim et sanctus ubicumque fuerit, invenit Deum, juxta illud Psal. CXXXVIII: «Si ascendero in coelum, tu illic es.» Vide fidelitatem Dei, qui nusquam in adversis suos derelinquit, uti facit mundus. Vide rursum, ut omne solum forti patria est. Stilpo, a Demetrio captus Megaris, et rogatus num quid amisisset, respondit: «Bellum nulla ex virtute spolia ducit.» Et Bias, capta patria, profugus: «Omnia mea, inquit, mecum porto.» Idem sensit et fecit hic Joseph. Addit S. Chrysostomus, hom. 62, Joseph in tot tantisque suis calamitatibus, non cecidisse animo, nec diffisum esse suo somnio, et Dei de sua exaltatione promisso, multo minus putasse se a Deo esse derelictum; sed «omnia, inquit, tulit fortiter et mansuete, sperans a Deo meliorem sortem, nec dubitans se hac via exaltatum iri. Hic enim mos est Deo, inquit, ut non liberet a tentationibus et periculis viros virtute claros, sed in ipsis suam declaret virtutem, ut tentationes ipsae eis fiant occasio laetitiae magnae. Propter hoc et B. David: In tribulatione dilatasti mihi; non ait, Liberasti, sed dilatasti mihi, id est me. Audi S. Ambrosium, lib. De Joseph, cap. IV: Servile, ait, est omne peccatum, libera innocentia. Quomodo autem non est ille servus, qui subditus est libidini? suscipit omnes metus, insidiatur somniis singulorum: ut unius cupiditate potiatur, fit servus omnium.» Et mox: «Nonne videtur tibi iste in servitute dominari, ille autem in libertate servire? Serviebat Joseph, regnabat Pharao: beatior hujus servitus, quam regnum illius. Denique tota Aegyptus collapsa esset fame, nisi regnum suum servili consilio subdidisset. Habent igitur unde glorientur originales servuli: servivit et Joseph; habent quod imitentur, ut discant conditionem se mutare posse, non mores; esse et in vernaculis libertatem et in servitute constantiam.»
39:6
Non Putiphar, sed Joseph, inquit Hieronymus Prado in Ezech., cap. XIX, vers. 39, q. d. Joseph nil omnino ex tam locupleti substantia, sibi a domino suo credita, usurpabat aut vindicabat, praeter necessariam vitae annonam: ut cognoscere hic idem sit quod sibi vindicare, pro suo agnoscere, sibi adscribere, quasi Joseph hic laudetur a rara quadam continentia, sive abstinentia. Verum, quia vers. 13 idem dicitur, non de Joseph, sed de custode carceris, quod scilicet nihil de suis nosset, sed omnia credidisset Josepho: hinc melius hic quoque eadem phrasin eodem modo accipiemus, q. d. Putiphar ita omnia sua credebat Josepho, ut de iis nihil inquireret, nihil cognosceret, nullius rei curam gereret, nisi tantum ut accumberet mensae, et frueretur eis quae Joseph curabat et procurabat. Ita Philo et S. Ambrosius.
39:7
Post multos dies, — anno circiter undecimo captivitatis et servitutis suae in Aegypto, cum jam esset 27 annorum. Nam anno aetatis suae 17, Joseph ductus est in Aegyptum, et anno 30 liberatus est e carcere, in quo triennium fuerat propter hanc calumniam herae suae, uti ostendam cap. XL, vers. 4; conjectus est ergo in carcerem anno aetatis suae 27. INJECIT DOMINA SUA OCULOS SUOS IN JOSEPH. — Nimirum, oculi sunt in amore duces. Qui vult ergo castus esse, imitetur Job dicentem, cap. XXXI: «Pepigi foedus cum oculis meis, ut ne cogitarem quidem de virgine.» Rursum discant hic, ait S. Ambrosius, juvenes cavere oculos feminarum: adamantur enim etiam ii qui nolunt amari.
39:9
QUOMODO ERGO POSSUM HOC MALUM FACERE? — ut hero meo in me ita propenso, tam ingratus, infidus et injustus sim? ET PECCARE IN DEUM MEUM, — quem, ut ubique praesentem, intueor et revereor, quem ut patrem amo, et vindicem timeo. Pie notat hic Pererius tria esse vincula, quibus viri sancti fortissime se constrictos sentiunt, ne possint Deum offendere. Primum est reverentia divinae majestatis, ubique praesentis et cuncta cernentis. Sancti enim viri, semper in conspectu Dei ambulantes, videntur sibi non posse non omnia caste sancteque facere, ideoque ne praesens numen ulla re offendant, ab iis omnibus quae ei displicent, religiosissime cavent. Contra faciunt impii, de quibus dicitur Psalm. IX: «Non est Deus in conspectu ejus, inquinatae sunt viae illius in omni tempore, auferuntur judicia tua a facie ejus.» Tales fuerunt senes illi Susannae insidiantes, de quibus dicitur Daniel. XIII, 9: «Everterunt sensum suum, et declinaverunt oculos suos, ut non viderent coelum, neque recordarentur judiciorum justorum.» Secundum est recordatio benevolentiae ac beneficentiae Dei erga se. Et hoc est quod ait Dominus, Osee XI: «In funiculis Adam (id est, iis quibus trahi solent homines, puta amore et beneficiis) traham eos in vinculis charitatis.» Quis non reputet impossibile sibi esse in Deum peccare, si serio consideret Dei in se tot et tanta beneficia, praeterita, praesentia et futura, quae suis promisit? et Deum esse eum, in quo vivimus, movemur et sumus, cujus beneficium est, quidquid boni in corpore animoque habemus? Denique si consideret Deum in se esse optimum, pulcherrimum, suavissimum, summe amabilem, talemque se nobis exhibere nunc et magis exhibiturum in coelo, si constanter ei adhaereamus. Vide S. Augustinum, serm. 83 De Tempore, ubi de Josepho hoc nostro loquens, ex S. Ambrosio auream hanc affert sententiam: «Amator Dei dilectissimi, amore mulieris non vincitur; castum animum incitans adolescentia non permovet, nec diligentis auctoritas: magnus plane vir, qui venditus servire tunc nescivit, adamatus non redamavit, rogatus non acquievit, apprehensus aufugit.» Tertium vinculum est timor Dei, conceptus ex consideratione severissimi judicii et vindictae, quam Deus tum in hac vita saepe, tum certissime et rigidissime exercebit in die judicii, ubi nullum peccatum, etiam minimum relinquet impunitum. Unde David, Psalm. CXVIII: «Confige timore tuo carnes meas: a judiciis enim tuis timui.» Hinc S. Basilius in illud Psalm. XXXIII: «Venite, filii, audite me, timorem Domini docebo vos: Cum te, inquit, appetitus invaserit peccandi, velim cogites horribile illud Christi tribunal, in quo praesidebit judex in excelso throno; astabit autem omnis ejus creatura, ad gloriosum ejus conspectum contremiscens: adducendi etiam nos sumus singuli, eorum quae in vita gessimus rationem reddituri: mox illis qui mala perpetrarunt, terribiles quidam et deformes assistent angeli, igneos vultus prae se ferentes, atque ignem spirantes in homines, scilicet impios. Ad haec cogita profundum barathrum, et inextricabiles tenebras, et ignem carentem splendore, urendique vim habentem, sed privatum lumine; deinde vermium genus, venenum immittens, et carnem vorans, inexplebiliter esuriens, neque unquam saturitatem sentiens, atque intolerabiles dolores corrosione ipsa infigens. Denique quod omnium gravissimum est, opprobrium illud, et confusionem sempiternam. Haec time, et hoc timore quasi freno, animum a peccatorum concupiscentia reprime.» Ita S. Basilius. Josephum castum imitata est casta Susanna, dum ad scelus sollicitata dixit: «Angustiae mihi sunt undique; sed melius est mihi absque opere incidere in manus vestras, quam peccare in conspectu Domini.» Ita Sancti omnes usque ad mortem restiterunt peccato. Paulus, Rom. VIII: «Quis nos separabit a charitate Christi? tribulatio, an angustia, etc. Certus sum, quia neque mors, neque vita,» etc. Ruffinus dixit Theodosio Imperatori se curaturum ut Ambrosius vincula ei injecta laxaret. Cui Theodosius: «Novi ego constantiam Ambrosii, et quod nullo regiae majestatis terrore Dei legem transgredietur.» Eudoxiae Imperatrici minitanti S. Chrysostomo dixerunt sui: «Frustra illum hominem terres; nihil ille nisi peccatum timet.» S. Ludovicus Franciae rex, puer a Blancha matre didicit «potius mortem oppetere, quam in peccatum lethale consentire.» Tobias filio suo: «Cave ne aliquando peccato consentias; multa bona habebis, si timueris Deum.» S. Edmundus Cantuariensis archiepiscopus: «Malo, inquit, insilire in rogum ardentissimum, quam peccatum ullum sciens admittere in Deum.» Sapiens: «Tanquam a facie colubri fuge peccatum.» S. Anselmus: «Si hinc peccati horrorem, inde inferni dolorem corporaliter cernerem, et necessario uni eorum immergi deberem, prius infernum quam peccatum appeterem.» Ita Machabaei, ita Martyres tormenta praetulerunt peccato. Audi et Gentiles: Aristoteles, III Ethic.: «Melius est mori, quam facere aliquid contra bonum virtutis.» Seneca: «Et si scirem homines ignoraturos, et Deum ignosciturum, tamen peccare nollem, ob peccati turpitudinem.» Quid enim est peccatum? est cadaver, est lepra, est cloaca foedissima: est monstrum naturae rationalis: est offensa et laesio divinae Majestatis: est reatus ignis aeterni: est deicidium, est christicidium. Papinianus Jurisconsultus, licet Gentilis, mori maluit, quam parricidium Caracallae Imperatoris, qui occiderat fratrem Getam, defendere: testis est Spartianus in Caracalla. Democles puer in balneo, ut stuprum Demetrii regis evaderet, in aquam ferventem insiliit: ne se pollueret, maluit ille mori: testis Plutarchus in Vita Demetrii.
39:10
Nota hic invictam Josephi constantiam. Nam etiam ingentes arbores magnis crebrisque percussae ictibus concidunt; etiam durissima saxa guttis minutissimis assidue cadentibus excavantur: quanto magis homo magnitudine et assiduitate tentationum superabilis est, cujus caro non est aenea, ut inquit Job, nec fortitudo ejus est fortitudo lapidum; Joseph tamen non cessit, nec humanae naturae infirmitati, nec juvenilis aetatis in libidinem proclivitati, non assiduae sollicitationi herae suae, non opibus et promissis, quae illa offerebat, non minis et periculis gravissimis, quibus se, si facinus recusaret, exponebat. Disce hic nullam tentationem, quantacumque ea sit, esse insuperabilem, teque inexcusabilem fore si ab ea te superari sinas, cum omnem, aeque ac Joseph, per Dei gratiam superare possis et debeas, praesertim si jugiter memor sis aeternitatis et aeternae gloriae vel gehennae: certa pro aeternitate. STUPRUM, — adulterium.
39:12
12. Lacinia, — ora vel extremitate pallii. Addit Josephus illam finxisse morbum, et sollicitasse Josephum in die festo solemni, quo familia domo aberat. Sed videtur Josephus haec, uti et alia, de suo addere praeter veritatem; si enim ita est, quomodo ergo mulier, vers. 13, elapso Joseph exclamavit, et evocavit domesticos? Fugit. — Potuisset Joseph, utpote juvenis in florenti aetate robustus, feminae hoc pallium suum per vim extorquere, sed noluit: idque primo, ex reverentia, ne quam vim herae suae inferret. Secundo, quia praesentissimum remedium contra tentationes libidinis est, non colluctatio, sed fuga. Unde Apostolus ait: «Fugite fornicationem.» Vide de fuga hac, deque cavenda familiaritate mulierum, S. Augustinum, serm. 230 De Temp., ubi inter caetera sic ait: «Joseph, ut impudicam dominam posset evadere, fugit; ergo contra libidinis impetum apprehende fugam, si vis obtinere victoriam: nec tibi verecundum sit fugere, si castitatis palmam desideras obtinere. Inter omnia certamina Christianorum, sola duriora sunt praelia castitatis, ubi quotidiana est pugna, et rara victoria: hic ergo Christianis quotidiana martyria deesse non possunt. Si enim castitas, et veritas, et justitia est Christus; si et ille qui eis insidiatur persecutor est, ille qui et in aliis defendere, et in se custodire voluerit, Martyr erit.» Recte ergo S. Bernardus in Sent. brevior.: «Parcitas, ait, in ubertate, largitas in paupertate, castitas in juventute, martyrium est sine sanguine.» Tertio, fugit Joseph, ne vel mulierem tangeret, vel ab ea tangeretur: quia vel ipse mulieris tactus, quasi contagiosus et venenatus, est viro fugiendus, non minus quam rabidissimi canis morsus, inquit S. Hieronymus, lib. I Contra Jovinianum. Nota hic: Imitare et apprehende cum Josepho duplex scutum castitatis. Primum est praesentis Dei memoria, amor et timor, si nimirum cogites tum Dei praesentiam, Dei judicium, Dei vindictam et infernum; tum Dei bonitatem, pulchritudinem et delicias, quae omnem corporum pulchritudinem et voluptatem in immensum superat, de quo dixi vers. 9. Secundum est fuga occasionum et tentationum, ac praesertim mulierum. Sic enim fugit Joseph, relicta chlamyde. Sed quid si fugere non liceat? Audi quid fecerit S. Euphrasia Martyr, quae ad prostibulum damnata, quod idolis sacrificare nollet, cum ab improbo juvene invaderetur, hac arte eum eludens, et pudori suo consuluit, et martyrium assecuta est. Si, inquit, mihi parcas, docebo te pharmacum, quo perunctus, in praeliis nullo telo vel ferro laedi poteris. Ille promisit, si ejus rei fidem faceret; tum illa: In me, inquit, cape experimentum; atque cera cum oleo commixta inungens collum: Feri, inquit, illud quam potes validissime. Fecit juvenis, et uno ictu ei caput resecuit. In hoc stratagemate aeque calliditatem virginis, atque constantiam admiraberis: testis est Nicephorus, lib. VII Hist. cap. XIII. Non enim erat ei tunc aliud remedium servandae castitatis, nisi haec pia fraus, ad quam eam coegit juvenis inhians ejus pudori, quem ut servaret, mori maluit; unde juste juvenem decepit, qui proinde necis ejus auctor censeri debet, tum physice, tum moraliter. Ipsa ergo martyr est, non sui homicida. Nota secundo, cum Ruperto, virtutes heroicas Josephi: primo, temperantiam et continentiam; quia juvenis 27 annorum existens, isque formosus, et a domina sua pollicente ampla secreto amatus et rogatus, non redamavit, sed constans in sua castitate stetit. Secundo, justitiam et fidelitatem; quia heri sui torum exhorruit. Tertio, prudentiam; quia apprehensus aufugit. Quarto, fortitudinem; quia furias insanae amasiae, carceres mortemque ipsam non timuit, et prae sua castitate contempsit. Quinto, constantiam; quia quotidie ab hera interpellatus, quasi adamas restitit et constitit. Hinc S. Chrysostomus ait magis se mirari factum Josephi, quam tres pueros Hebraeos in fornace Babylonia illaesos permansisse. Sicut enim illi, sic et Josephus in mediis ignibus illaesus, non adustus, sed purior, integrior, robustior et clarior effulsit: ut merito Josepho acclamari possit, quod S. Dominico (non fundatori Ordinis, sed alteri ex eodem Ordine) in simili tentatione victori acclamarunt daemones: «Vicisti, vicisti; quia in igne fuisti, et non arsisti.» Hinc et S. Ambrosius miratur Josephum ita dominantem concupiscentiae, rebusque omnibus. Audi eum, lib. De Joseph, cap. V: «Magnus, ait, vir Joseph, qui venditus servile tamen nescivit ingenium, adamatus non redamavit, rogatus non acquievit, apprehensus aufugit. Qui cum ab uxore domini sui conveniretur, teneri veste potuit, animo capi non potuit: ac ne ipsa quidem verba diutius passus est; contagium enim judicavit, si diutius moraretur, ne per manus adulterae libidinis incentiva transirent. Itaque vestem exuit, crimen excussit. Ille dominus fuit, qui amantis non excepit faces, qui lenocinantis vincula non sensit, quem nulla mortis formido perterruit, qui maluit liber criminis mori, quam criminosae potentiae eligere consortium.» Et S. Gregorius, homil. 15 in Ezech.: «Conamur, ait, carnis illecebram vincere. Joseph ad memoriam redeat, qui, tentante se domina, studuit carnis continentiam etiam cum vitae periculo custodire. Unde factum est ut, quia membra sua bene noverat regere, regendae quoque omni Aegypto praeesset.» Allegorice: Joseph, inquit Rupertus, est Christus, mulier Aegyptia est Synagoga, quae carnaliter Messiam adamat, exspectans ejus regnum terrenum et carnale; sed Christus, relicto ei pallio, id est caeremoniiis legis, fugit ad Gentes, a quibus in spiritu et veritate adoratur. Symbolice, Philo: Joseph, inquit, est princeps, sive rex; Putiphar herus, est populus, penes quem est ipsum jus regni; uxor est concupiscentia et libido, qua populus saepe ducitur: huic constanter resistit Joseph, id est, verus princeps, si sincere publicum bonum amet et tueatur. Sic tropologice, herus est ratio, uxor est concupiscentia: huic resistit Joseph, id est, spiritus continens et constans.
39:13
Nota hic ingenium versatile, impudentiam et improbitatem mulieris, nimirum: «Aut amat, aut odit mulier,» nihil est tertium. Secundo, ejusdem nequitiam, audaciam et dolos, quibus in Josephum suum crimen intorquet. Tertio, ejusdem furias, quibus illi antea adamato necem parat, nimirum: Mulier saevissima tunc est, / Cum stimulos odio pudor admovet.
39:19
Non enim Josepho locum dedit se purgandi, nec de facto inquisivit; sed statim damnavit innocentem. Secundo, non advertit homo zelotypus, hanc ipsam vestem indicium esse violentiae a muliere profectae, et innocentiae ac reverentiae Josephi. Nam si ipse (ut sapienter ait Philo) vim dominae voluisset inferre, facile vestem suam utpote femina robustior, servasset, imo et feminae extorsisset.
39:20
«Humiliaverunt, inquit David, Psalm. CIV, in compedibus pedes ejus, ferrum pertransivit animam ejus;» sed paulo post, Deo dirigente, factus est Joseph licet inter vinctos liber, imo princeps. Consolatur, inquit Josephus, se in carcere Joseph, cogitans potentiorem esse Deum iis qui se vincirent. Deo enim se, suamque innocentiam curae esse sciebat; nec dubitabat quin Deus eum ex his vinculis cum gloria, vel praesenti, vel futura eriperet. Unde «libens, inquit S. Ambrosius, pro castitate subibat hoc carceris mortisque martyrium.» Erat enim Joseph, utpote ob adulterii calumniam incarceratus, in certo martyrii mortisque periculo. Allegorice, Joseph est Christus, qui innocens a Juda et Judaeis traditus, compactusque est in carcerem mortis, sed inter mortuos quasi liber a Deo Patre effectus, omnium vinctorum, adeoque inferni potestatem et imperium accepit. Ita Prosper et Rupertus. Audi S. Ambrosium, lib. De Joseph, cap. VI: «Considera nunc, ait, illum verum Hebraeum (Christum), illum non somnii, sed veritatis et praeclarae visionis interpretem, qui de divinitatis illa plenitudine, de ubertate coelestis gratiae in hunc corporeum carcerem venerat; quem non potuit saeculi hujus illecebra mutare, etc.; postremo adulterina quadam Synagogae manu, veste corporis apprehensus carnem exuit, liber mortis ascendit. Calumniata est meretrix, ubi eum cernere non potuit: quem carcer non terruit, non inferna tenuerunt; quin etiam quo veluti puniendus descenderat, inde alios liberavit; ubi ipsi stringebantur mortis vinculis, ibi laxavit ipse vincula mortuorum.» Rursum Joseph hic noster patriarcha sua castimonia, innocentia, patientia, gratia adumbravit Josephum sponsum B. Virginis, cujus dignitas et sanctitas prae aliis plerisque Sanctis, vel ex eo colligi potest, quod Christi et Virginis nutritius fuerit, quodque Christi pater dictus sit et creditus. Nam, ut ait S. Bernardus, hom. 2 super Missus est: «Ille Joseph fraterna ex invidia venditus et ductus in Aegyptum, Christi venditionem praefiguravit: iste Joseph Herodianam invidiam fugiens Christum in Aegyptum portavit. Ille domino suo fidem servans, dominae noluit commisceri: iste dominam suam, Domini sui matrem, virginem agnoscens, et ipse continens, fideliter custodivit. Illi data intelligentia in mysteriis somniorum: isti datum est conscium fieri atque participem coelestium sacramentorum. Ille frumenta servavit, non sibi, sed omni populo: iste panem vivum e coelo servandum accepit, tam sibi, quam toti mundo.»
39:23
Non Joseph, sed custos carceris, qui vinctos, omniaque in carcere Josepho crediderat. Vide dicta vers. 6. Eleganter S. Chrysostomus (vel quisquis est auctor: stylus enim Latinum redolet auctorem), hom. De Josepho vendito, tom. 1: «Intrat, ait, Joseph sanctissimus custodiam, visitator magis quam reus; provisor, non socius; medicus, non aegrotus. Adeo fit cunctorum praepositus, fit in reorum solatium procurator. Gaude, innocentia, et exulta; gaude, inquam, quia ubique illaesa es, ubique secura. Si tentaris, proficis; si humiliaris, erigeris; si pugnas, vincis; si occideris, coronaris. Tu in servitute libera es, in periculo tuta, in custodia laeta. Te potentes honorant, suspiciunt principes, magnates exquirunt. Tibi boni parent, mali invident, zelant aemuli, inimici succumbunt. Nec unquam poteris victrix non esse, etiamsi inter homines tibi justus judex defuerit.»
39:1
v. 1 « Igitur Ioseph ductus est 1n Aegyptum, emitque eum Putiphar eunuchus Pharaonis, princeps exercitus, vir Aegyptius, de manu Ismaelitarum , a quibus perductus erat ». Resumitur (cf. 37,36) narratio insertis Iudae actis abrupta (Aug.). Vir Aegyptius non est otiosum additamentum (Di/Im.) : quo tempore Hyksos Aegypto imperabant, certe Aegyptii non ita multi summis officiis adhibebantur (Kn.).
39:2
v. 2 « Fuitque Domnus cum eo, et erat vir in cunctis prospere agens, habitavitque in domo domini sui », non in praediis (Calm.) : cum enim negotia quaeque feliciter expediret, factus est hero maxime necessarius.
39:3
v. 3 « Qui optime noverat Dominum esse cum eo et omnia, quae gereret, ab eo dirigi in manu illius », ad prosperum finem perduci. Hebr. : et vidit dominus etus etc., quocum facile nectitur v. 4 exprimens quid haec videns Putiphar senserit et egerit : « Invenitque Ioseph gratiam coram domino suo » — ita etiam Sam. LXX, contra reliquos : coram eo — « et ministrabat e. À quo praepositus omnibus gubernabat creditam sibi domum et unersa, quae ei tradita fuerant ». Simplicius Hebr. : et praeposuit eum domui suae et omnia , quae habebat, dedit 1n manu etus. Dein praegnantius : E! factum est, ex quo praeposuit eum domui suae et omnibus, quae habebat, benedixit etc.
39:5
v. 5 « Benedixitque Dominus domui Aegypti propter Ioseph , et multiplicavit tam in aedibus quam in agris cunctam eius substantiam »;
39:6
v. 6 « nec quidquam aliud noverat, nisi panem quo vescebatur ». rationem dati et accepti reposceret ». Quid vero de pane? Putat Grotius, Putipharem « securum rerum omnium epulis tantum indulsisse ». Sensus potius est, virum tam integre Iosepho confisum esse, ut, dummodo statis horis cibum mensae appositum reperiret, contentus esset nec ullam ceterorum rationem requireret. « Erat autem loseph pulchra facie et decorus adspectu ». v. '1 « Post »nultos itaque dies » — sed reliqui omnes pos! verba haec, quod interpretatur Chrys. « post creditam ei potestatem ». Cf. eandem formulam 40,1 et 48,1 — « intecit domina sua oculos suos in Ioseph et ait : Dormi mecum ». « Discant viri cavere etiam oculos feminarum : adamantur enim et qui nolunt amari » (Amór.).
39:8
v. 8 « Qui nequaquam acquiescens [opert nefario] dixit ad eam : Ecce, dominus meus, omnibus mihi traditis , ignorat , quid habeat in domo sua », — pro nà Sam. LXX vow —
39:9
v. 9 « nec quidquam est, quod non in mea stt potestate vel non tradiderit mihi, praeter te, quae uxor eus es ». Sed contra Vulg. LXN 3338 accipiendum est pro masc., non pro neutro : nec ?pse mator est me in domo hac. « Quomodo ergo possum hoc malum facere et peccare in Deum [meum]? » Reliqui praeter LXX hoc malum grande : id, quod malum est de se, peius evadit repensa pro beneficiis ingratitudine; neque herum solummodo laedit, sed Deum quoque offendit. Mulieri Dei oblitae in memoriam revocat Deum (CArys.).
39:10
v. 10 « Hutuscemodi verbis per singulos dies et mulier molesta erat adolescenti, et ille recusabat stuprum ».
39:11
v. 11 « Accidit autem quodam die , ut intraret Ioseph . domum et operis quidquam absque arbitris faceret », — « Debuit providere, ne furenti copiam daret : sed neglecti officii etiam a domino cavere debebat offensam » (Amór.) —
39:12
v. 12 « et ?lla apprehensa |lacinia| vestimenti etus diceret :. Dormi mecum. Qui relicto in manu eius pallio fugit et. egressus est foras ». Sam. LXX, hic et in sqq., falso 1*7A3 pro 11722. | Frequentes in laudibus castitatis Ioseph sunt Patres : ef. Chrys., Ambr., Ps. Aug. (Serm. 293; M. 39. 2301) etc. Quod aliqui causabantur, hanc narrationem de Ioseph et uxore Putiphari ab Aegyptiorum moribus dissonarc, egregie refutatum habes in « Fabula duorum fratrum », quam primus c textu hieratico eruit E. de Rougé (Revue Archéologique IX. 385), atque inter alios transtulit P. Le Page hRenouf (Records of the Past II. 137 sqq.). Cf. etiam G. Ebers p. 311 sqq., A. Erman II. 505 sqq., F. Lenormant (Civilisations I. 375 sqq.); F. Vigourouz (La Bible II. 40 sqq.).
39:13
v. 18 « Cumque vidisset mulier vestem in manibus suis, et se esse contemptam », — cuius incisi loco vertendum erat : ewmnque fugisse foras —
39:14
v. 45 « vocavit ad se homines domus suae et ait ad eos : En, in(roduzit » — utique maritus; sed vox reverenter supprimitur, uti etiam in Novo Regno, quo tempore vivebat loseph, supprimebatur regis nomen : « aliquis te iussit », « aliquis nunc versatur Thebis » (Erman 1. 92) — « virum Hebraeum », e gente Aegyptiis prae aliis exosa (53,32; Malv.) « ut illuderet nobis » mulieribus (Di/Im.) : vestrum quippe nulla iam se tutam reputet. « Ingressus est ad me, ut coiret mecum; cumque ego succlamassem » voce magna, x.
39:15
15 « et audisset vocem meam ,, reliquit pallium quod tenebam », — etiam Sam. Syr. *12, pro quo, quippe quo videretur mulier se ipsam prodere aggressa esse virum, non ab ipso impetita, correxit fortasse aliquis '5sN; v. 18 soli Vulg. Syr. substituere v3 — « et fugit foras ». Putabat F. Chabas (Mélanges égyptologiques, Paris 1862, p. 42 sqq.), se ipsum Hebraeorum nomen in texlibus hieroglyphicis reperisse sub forma Apuriu. « Sed isti Apuriu ducentis post Ramsen II annis inter mancipia Aegyptiorum recensentur, itemque sub rege Neferchetep 1329 dynastiae, ergo diu ante Hebraeorum in Aegyptum adventum, in monumentis appellantur. Tempore Thutmes III describuntur íuisso equites. Variis, quibus recensentur, collatis textibus demonstravit H. Brugsch, tribum fuisse ad litus Maris Rubri incolentem, a Iudaeis oppido discernendam » (Wie. demann p. 491).
39:16
v. 16 « [In argumentum ergo fidei] retentum. pallium : [ostendit] marito revertenti domum » vy. "1 « et at : [Ingressus est ad me servus Hebraeus , quem adduxisti ut illuderet mihi ».
39:18
v. 48 « Cumque audisset me clamare, reliquit pallium quod tenebam, et fugit foras ».
39:19
v. 19 « His auditis dominus, et nàmtum credulus verbis coniugis, tratus est valde ». Liberius haec versa sunt. Textus non affirmat, plenam uxori fidem habuisse herum. Fortasse non tam Iosepho irascebatur, quam aegre ferebat rem tam publice esse actam. Quaerebat iam CArys., cur non morti potius quam carceri losephum mancipaverit. Apud Aegyptios hero ius fuisse interimendi mancipii, non constat; potuit prior viri gratia ab extremo supplicio cohibere animum, maxime ubi ageretur de servo maxime utili.
39:20
v. 20 « Tradiditque loseph in carcerem, ubi vincti regis custodiebantur, et erat ibi clausus ». « Inaudita causa, inexplorata fide veri, tamquam reus criminis in carcerem Ioseph mittitur » (Amór.). ^on r2 explicant domum inclusionis, ergo carcerem. Iam ei carceris parti addictus est Ioseph, uói vincti regis custodiebantur, « Jes prisonniers d'état » (cf. Ebers p. 319). studiosi (Erman I. 121 sqq.), non est ita difficile 39, 1 et 40, 3 duos diversos intelligere « duces praetorianorum ». Ebers censet Putiphar toti praefuisse carceri, alterum virum ei soli parti, ubi vincti regis detinerentur. Porro haec, quam attigimus, difficultas unica recentioribus est ratio v. 21-23 alteri tribuendi auctori.
39:21
v. 291 « Fuit autem Dominus cum Ioseph, et misertus sllius dedit ei gratiam in conspectu principis carceris ».
39:22
v. 99. « Qui tradidit in manu illius universos vinctos, qui in custodia tenebantur; et quidquid fiebat, sub ipso erat ». Clarius Hebr. : et quidquid ipsi faciebant ibi, ipse erat faciens, i. e. ipse eorum laboribus praeerat.
39:23
v. 23 « Nec noverat aliquid cunctis ei creditis », cf. v. 6; adseribitur autem ratio, cur princeps cárceris potuerit ei tuto omnia permittere : « Dominus enim erat cum illo et omnia opera eius dirigebat ». Cf. v. 2 sq. h. Eunuchorum tn carcere somnia explicata Gen. &0. Cap. XL
39:1
… D'altronde il termine «eunuco» si usava talora (cf. Gen. 39, 1) impropriamente, per indicare coloro che coprivano mansioni proprie, un tempo, degli eunuchi. …
… Si fa menzione degli I., insieme ai Madianiti, nel racconto di Giuseppe venduto (Gen. 37, 27 sg.; 39, 1): erano mercanti che portavano aromi e spezierie in Egitto. …
… P. (Pōṭlphar) era un ufficiale della corte del Faraone, al quale gli Ismaeliti vendettero Giuseppe (Gen. 37, 36); questi seppe farsi poi tanto ben volere che in breve ebbe dal padrone la direzione di tutta la sua ricchissima casa (ibid. 39, 1-6). Ma la moglie di P., invaghitasi del giovane, voleva indurlo
39:6
… «beati i puri di cuore, perché essi vedranno Dio» [Mt. 5, 8]), e tutta una serie di elogi proclamati dalla S. Scrittura o alla virtù stessa (Tob. 3, 16; Sap. 3, 13; Ecli. 42, 9-10; Is. 56, 4-5) o alle persone che vi si distinsero (Giuseppe [Gen. 39, 6-12]; Giuditta [Iud. 16, 26]; Susanna [Dan. 13, 63]); d) la c. è stata comunemente chiamata nella patristica e nell'ascetica «virtù angelica», perché rende l'uomo simile all'angelo. …
39:7
… Nella legge mosaica si sanciscono severissime pene contro gli adulteri, particolarmente quando ne è colpevole la donna (cf. Gen. 39, 7-20; Ex. 20, 14.17; Lev. 18, 20; 20, 10; Deut. 22, 22; II Sam. 11, 2 sgg.; Ier. 5, 8 sgg.; Ex. 23, 20; Os. 4, 2). È la severità che si riscontra in altre legislazioni semitiche …
a peccare; essendosi Giuseppe sottratto alle sue voglie, venne accusato di tentata violenza della donna presso il marito e messo nella prigione di Stato, dove rimase tre anni (ibid. 39, 7-20).
39:9
… Alla moglie di Putifarre che lo tenta, Giuseppe oppone che non vuol peccare contro il suo Dio (Gen. 39, 9) e il figliol prodigo grida al padre: Peccavi in coelum et coram te (Lc. 15, 21) e nel Miserere si afferma: Tibi soli peccavi. …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Pubblico dominio.