Дополнительные детали из описаний истории Иосифа и жены Потифара из иудейских и мусульманских источников:

http://www.lectio.unibe.ch/01_1/po.htm Thalia Gur-Klein. Potiphar’s Wife and the Cultural Template of Sacred Sexuality

...All the women of Egypt came to visit her and they said unto her, why are so thin and doing so poorly while you lack nothing; for are you not the wife of a mighty minister highly respected in the king’s eyes, do you lack anything that your heart desires. She answered them saying, today it will be known to you that which you have witnessed to be the matter with me. She commanded her maids to put bread before all the women, and they did so. And she prepared a feast for them, and the women ate at ’s house. And she gave Etrogim in their hands and she gave them knives to peel the Etrogim so as to eat them. And meanwhile she ordered to have Joseph dressed in splendid clothes and bring him before them. And Joseph came before them and the women saw Joseph and the women stared at Joseph and they would not shift their eyes away. And they all cut their hands with the knives that they held in their hands and the Etrogim were filled with their blood; but they did not know what they were doing and only stared to grasp Joseph’s beauty and could not turn their eye lashes away. And she saw what they did and said unto them; what is the deed that you were doing, for I handed before you Etrogin to eat and you all have cut your hands. And all the women saw that their hands were filled with blood and their blood was flowing over their clothes…(Sefer ha-yashar p.200) - плоды этроги и руки женщин оказались в крови, и кровь текла по одеждам их, пока они были заняты тем, что не отрываясь смотрели на Иосифа. Почему такие кровавые детали? Возможно, отражение кесарева сечения?

..She gives them knives for the meal and/or fruit. She exhibits Joseph’s sexual beauty before them in his best clothes. Astounded at his beauty, the ladies meanwhile cut their fingers instead of the food, and their blood flows with fruit over their dresses (Koran, Tanhuma, Sefer ha-yashar, Jerahameel, Midrash Hagadol, Mahzor Vitry <68>).

...She hurried and caught Joseph by his clothes saying, by the life of the king if you do not abide by my command you shall die today. With her other hand she hurried to fetch a knife beneath her clothes and held it against his throat. Greatly frightened of her, Joseph tried to run away. But she caught his clothes up front. And it happened that when he ran away in great fear, that a piece of the clothing that she was clutching, tore. Joseph left his garment with her and escaped outside for fear.
When she saw that the Joseph’s clothes were torn, she greatly feared for her safety that a hearsay rumour might be spread against her on this account. Thus she conducted herself in cunning. She put off the garments that she had worn and changed back to her clothes. She kept Joseph’s clothes with her and went to her sick bed where she had laid before everybody went to the Nile... I held his clothes and tore them, and I screamed against him in a loud voice. When I raised my voice, he feared for his self and he left his clothes before me and ran away’. - угрожала смертью ему, достала нож из-под одежды и приставила к горлу, затем порвала, оторвала спереди одежду его (т.е. пороть, вспарывать живот?), затем легла больная в кровать.

...Potiphar ordered Joseph to be flogged. As he was flagellated, Joseph bewailed, screamed and prayed to God, pleading his innocence. God then had endowed a ten-month baby with speech, and the boy opened his mouth and told the truth about the matter of affairs. Potiphar was embarrassed and ordered a stop to the beating. Poitphar then took Joseph to be tried by the priests who were the king’s judges. Joseph denied the allegation. Thus the priests ordered Joseph’s garment to be brought, saying that if the tear be found in the front it proved that Potiphar’s wife held him down to lie with her. When they saw that the tear was in the front they acquitted him of the deed that carried a death penalty but ordered that he should be put in prison for the hearsay rumour that was brought upon Potiphar’s wife on his account. (Sefer ha-yashar ch. 14 pp 198-205). - бичевание Иосифа, 10-месячный младенец (?) заговорил и рассказал правду.

...5.a. One rabbi repeats the appearance his father’s images, the sight that cools Josephs blood (see above Genesis Rabba, Tanhuma);
5.b. another rabbi repeats that his mother’s image appeared before him (Genesis Rabba). - перед Иосифом появился образ отца (согласно ФиН, это указание на историю Есфири-Елены), но по другой версии, появился образ матери. Возможно, эта мать - сама "жена Потифара"?

...In Midrash Hagadol, Genesis, (Triest), 14th C.E, Potiphar’s wife arranges for a women’s party, as found in Tanhuma and Sefer ha-yashar. However, in this text she offers her guest ladies bread and meat, not fruit. Eventually they cut themselves with their knives, astonished at Joseph’s beauty when he is called to stand before them. This text is considered to have driven its source, from Tanhuma, independently of the Koran, according to Louis Ginzberg. <27> - женщинам подали не фрукты, а хлеб и мясо. Т.е. они резали мясо, что ближе к теме медицинской операции.

...In Genesis Rabba 15 one finds Genesis 3:7 quoted, ‘and the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree desirable’. Thus Genesis Rabba concludes that as Etrog refers to both the fruit and the tree being equally splendid and consumable, literally saying edible, the fruit of the Garden of Eden described in these terms must be Etrog. <30> - фрукты этроги в руках женщин - это напоминает Еву с райским плодом под райским древом. А ведь рождение Евы - также отражение кесарева сечения.

The Etrog can be thus found linked with the predestined pains of pregnancy and labour and the primordial sin of the first woman in a 16th century Midrash compilation in Yiddish Tzenah u-Reenah <31> .
...In this case, the knives would become permuted euphemism for phallic penetration and vaginal bleeding;

...Zulica is considered a protecting saint patron of baby daughters and young girls. Mothers come to pray by her gravesite especially after a death of a female child.

Испытание Иосифа напоминает испытание Адама и Евы:

http://bible.org/seriespage/joseph-and-potiphar%E2%80%99s-wife-genesis-39
The test that Joseph faced was very similar to the temptation that Adam and Eve faced in the Garden of Eden. Adam and Eve could eat freely of every tree - except for one. In the same way, Joseph had complete control over everything in Potiphar’s household - except for one thing, Potiphar’s wife. Adam and Eve did not trust that God’s plan was best for them. They trusted Satan when he accused God of holding back something good from them, so they took what was forbidden. Just the opposite, Joseph was content with all that God had blessed him with. He was humble. He did not think he deserved more than God had given him.

Joseph had authority over the running of Potiphar's household, but he was not to touch his wife. This reminds me to Adam and Eve. They had authority to manage all that was in Eden, except the tree of the knowledge of good and evil (Genesis 2:17).

http://www.theos.org/forum/viewtopic.php?f=7&t=3879&sid=2ec7181aa3e060a2722eed926bba6635&p=50714 Adam/Eve vs. Joseph/Potiphar's Wife
We were reading the account of Joseph and Potiphar's wife today in bible study and the wording and situation struck me as harkening back to Adam and Eve. ("That woman you gave me" vs. "The Hebrew you gave us" and "you are only not to eat the fruit..." vs. "kept nothing from him except his wife" and more). It strikes me that Joseph is a second Adam of sorts as a type of Christ, and this may be the flip side of the coin from the Adam/Eve situation. Adam acted poorly and was left blaming God -- Joseph acted well and left Potiphar's wife blaming Potiphar. Maybe it's finding something that's not there, but it might be worth exploring.

cely.hubpages.com/hub/Potiphars-Wife
After, Potiphar’s wife show her husband the piece of coat she says in Genesis 39:19…”When his master heard the story his wife told him, saying, “This is how your slave treated me,” he burned with anger.” Notice how she says “your slave”, what she was saying really meant this… “It’s all your fault! You brought this boy into our house”. This is the same story for Adam when he and Eve sinned and he blamed it on God for putting him with that woman.


Еще один похожий сюжет:
A Comparative Mythical Template: Queen Stratonice and Combabus. Lucian’s De Dea Syria offers a narrative the characteristics of which seem relevant to the biblical story of Joseph, Potiphar and his wife. <7> http://www.lectio.unibe.ch/01_1/po.htm

также о Стратонике здесь: http://chronologia.org/cgi-bin/dcforum/dcboard.cgi?az=show_thread&forum=DCForumID2&om=13110&omm=369

И еще один - леди Бертилак пытается соблазнить сэра Гавейна, проверить его чистоту и непорочность, причем по распоряжению её же мужа, Зелёного Рыцаря (а это уже напоминает историю жены Кандавла и Гигеса?):
http://en.wikipedia.org/wiki/Gawain_and_the_Green_Knight
Scholars have pointed out parallels between the girdle Bertilak's wife offers Gawain, and the fruit Eve offered to Adam in the Biblical Garden of Eden.

http://www.studentpulse.com/articles/270/mysticism-and-christianity-in-early-english-literature-comparing-beowulf-and-sir-gawain-and-the-green-knight Home » Topics » English » early english literature
Mysticism and Christianity in Early English Literature: Comparing "Beowulf" and "Sir Gawain and the Green Knight"
The beautiful wife of Bertilak reads strongly of two Biblical women, bringing alive the stories of Adam and Eve and of the temptation of Joseph. Unlike Grendel’s mother, who threatened men by acting like a man, the Lady of Bertilak is dangerous because she can manipulate her femininity and sexuality to tempt the opposite sex. When she comes to Gawain the third time, she uses her body to seduce Gawain into sin: “Her face and fair throat freely displayed / Her bosom all but bare, and her back as well” (197). The woman is clever as well, speaking with “artful words” and twisting his meaning to confuse and “hem him about” (198). Eve, who wore no clothes in the Garden, spoke to her husband and convinced him to eat from the Tree of Knowledge. Like Adam, Gawain cannot resist accepting her offer of the forbidden.
The Lady also symbolizes Potiphar’s wife, another temptress. When her husband was out working, the woman came to Joseph, her slave, and tried to entice him into her bed. Gawain dedicates himself to the Lady, swearing, “I prize the praise you have proffered me here / and soberly your servant, my sovereign I hold you / and acknowledge me your knight, in the name of Christ” (Sir Gawain 188). She pushes her body toward him as her servant while her husband is out. Like the story’s original protagonist, Gawain must refuse his mistress every day without angering or upsetting her. Unlike Joseph, however, Gawain does not trust his fate in the hands of God enough to refuse the Lady’s girdle.
The Veneries echo the temptations of Jesus; Gawain must withstand three occasions of temptation, just as Christ thrice had to refuse Satan’s lures. Just as the Devil tempts him in three different ways, the Lady’s tactics change a little with each visit. On the first occasion, she openly offers her body to him: “My body is here at hand, / Your each wish to fulfill; / Your servant to command / I am, and shall be still” (Sir Gawain 187). Second, she tries to guilt him into crossing the line, arguing, “Here by your side I have sat for two days / Yet never has a fair phrase fallen from your lips / of the language of love …. Do you deem me so dull, or so deaf to such words?” (193). On the third instance, she begins to ply him with objects of hers. Despite the symbols of perfection he bears, such as the Pentangle, Gawain is not as flawless as the Christ. He does not succeed in keeping above sin. By exchanging the kisses for Bertilak’s fox without returning the belt, Gawain takes on the symbolic actions of Judas. He betrays his host with a kiss. The writer brings these Bible stories to life by dressing them up in the form of a romantic tale with new circumstances.

http://en.wikipedia.org/wiki/Lady_Bertilak