Genesis 39:17 kjv

And she spake unto him according to these words, saying, The Hebrew servant, which thou hast brought unto us, came in unto me to mock me:

Genesis 39:17 nkjv

Then she spoke to him with words like these, saying, "The Hebrew servant whom you brought to us came in to me to mock me;

Genesis 39:17 niv

Then she told him this story: "That Hebrew slave you brought us came to me to make sport of me.

Genesis 39:17 esv

and she told him the same story, saying, "The Hebrew servant, whom you have brought among us, came in to me to laugh at me.

Genesis 39:17 nlt

Then she told him her story. "That Hebrew slave you've brought into our house tried to come in and fool around with me," she said.

Genesis 39 verses

Genesis 39 17 Meaning

Genesis 39:17 describes Potiphar's wife deliberately reiterating a pre-meditated false accusation against Joseph to her husband, Potiphar. She specifically blames him for bringing in "the Hebrew servant," whom she claims came into her room to sexually assault her, implying disrespect and a violation of the household's honor. This statement is the culmination of her deceit, solidifying Joseph's unjust imprisonment despite his innocence and unwavering integrity.

Genesis 39 17 Context

Genesis chapter 39 begins with Joseph, sold into slavery by his brothers, prospering in Potiphar's house because "the Lord was with Joseph" (v.2). Potiphar entrusted him with everything, making him overseer. However, Joseph's exceptional appearance led to him becoming the object of desire for Potiphar's wife. Over an extended period, she persistently tempted Joseph (v.7-10). Joseph repeatedly refused her advances, articulating his firm resolve based on his integrity towards Potiphar and, more profoundly, his fear of "sinning against God" (v.9). The immediate context of verse 17 is the climax of this temptation (v.11-12), where Potiphar's wife physically seized Joseph's garment. Joseph fled, leaving his garment behind. Angered and shamed by his rejection and flight, she concocted a malicious lie, first telling it to her household servants (v.13-15) and then to her returning husband (v.16-17), ensuring her fabricated narrative was consistent and spread. This verse marks her final, direct, and authoritative transmission of the false accusation to Potiphar, leading directly to Joseph's imprisonment.

Historically and culturally, in ancient Egypt, a noblewoman held considerable power within her household. Her word could carry immense weight, especially against a foreign slave who had no legal standing or family to vouch for him. The accusation of attempted rape or sexual harassment by a male slave against his master's wife was a grave offense, likely punishable by death or severe bodily harm. Joseph's "Hebrew" identity, marking him as an outsider, would have further prejudiced his master against him, as Egyptians often viewed foreign servants with suspicion and disdain. Her specific claim that he came "to mock me" would have implied a grave affront to her honor and status, thus demanding action from her husband. This situation contrasts Joseph's monotheistic, ethically driven worldview—fearing God and seeking moral purity—with the more pragmatic and self-serving ethics often present in pagan societies, where sexual restraint might be less about intrinsic morality and more about social order or proprietary rights.

Genesis 39 17 Word analysis

• And she spoke (וַתְּדַבֵּ֤ר - watt'dabber): From the Hebrew root dabar, "to speak, utter, declare." The use of the intensive stem (Piel) here suggests a deliberate, emphatic, and perhaps rehearsed communication of the words. It highlights her active and determined role in conveying the falsehood.
• to him (אֵלָיו - 'elav): Refers to Potiphar. She directly addresses the one with power and authority to act upon her false testimony, ensuring the accusation reaches the decisive party.
• according to these words (כַּדְּבָרִ֥ים הָאֵ֖לֶּה - kadd'varim ha'elleh): "According to" (ka) signifies "in the manner of" or "just as." "These words" refers back to the specific, prepared false narrative she had already recounted to her servants in verses 14-15. This underscores the premeditated and consistent nature of her deception, showing a calculated effort to ensure her story held together.
• saying, (לֵאמֹ֑ר - lemor): An infinitive construct often used to introduce direct speech in Hebrew. It acts like an inverted comma, signaling that what follows is her exact accusation.
• The Hebrew servant, (עֶ֣בֶד הָֽעִבְרִ֗י - 'eved ha'ivri):
  • 'eved (servant/slave): Designates Joseph's legal status as property.
  • ha'ivri (the Hebrew): This ethnic identifier is crucial. It accentuates Joseph's foreignness and outsider status, framing him as "other." In Egyptian society, foreign slaves were particularly vulnerable to accusations, and calling him "the Hebrew" might have carried a derogatory connotation or been used to imply he did not understand Egyptian social norms or that his background predisposed him to such an act. It distances her husband from responsibility while blaming the "other."
• which thou hast brought in to us, (אֲשֶׁ֣ר הֵבֵ֣אתָ לָּנוּ - 'asher heve'ta lanu): This phrase is an accusation leveled at Potiphar himself. She subtly but pointedly blames her husband for introducing this supposed danger into their home. It deflects any responsibility from herself for inviting the "trouble" and attempts to justify her outrage by blaming his poor judgment in acquiring such a servant.
• came in unto me (בָּ֣א אֵלַ֔י - ba' 'elai): "Came in" indicates a physical entry, emphasizing that Joseph was in her personal space. In this context, it carries a strong implication of an illicit, aggressive, or unwelcome intrusion, forming the basis of her false claim of sexual impropriety.
• to mock me. (לְצַחֶ֖ק בִּֽי - letzakhek bi): "To mock" (tzachaq) from the Hebrew root for "to laugh," "to jest," "to play," "to make sport." While it can mean innocent play (e.g., Isaac and Rebekah, Gen 26:8), in a sexual context, especially when referring to an act that results in a forced or unwanted interaction, it means "to toy sexually with," "to make sport of in a sexual manner," or "to violate." In this malicious context, it carries the severe meaning of sexual harassment or attempted rape, emphasizing the defilement and dishonor she falsely claims Joseph intended.

Words-group by words-group analysis:

• "She spoke to him... according to these words": This phrase highlights the pre-meditation and deliberate nature of her deceit. She had formulated her narrative beforehand (to the servants in vv. 14-15) and was now faithfully repeating the precise lie to her husband, aiming for consistency and believability. It speaks to her malice and calculation.
• "The Hebrew servant, which thou hast brought in to us": This phrase is strategically loaded. By emphasizing "The Hebrew," she leverages xenophobia, dehumanizing Joseph and painting him as an inherent threat because he is a foreigner. Adding "which thou hast brought in to us" places blame directly on Potiphar, aiming to make him feel personally responsible for the alleged transgression and thus more inclined to react with severe judgment. It cleverly shifts focus and responsibility.
• "came in unto me to mock me": This is the core of the fabricated accusation. The words are chosen to imply a severe sexual offense and a profound insult. "To mock me" here is not lighthearted but implies a deeply humiliating and violating intent, framing Joseph's actions (falsely) as a calculated act of disrespect and aggression. The emphasis on "me" (personal pronoun) heightens the sense of personal violation.

Genesis 39 17 Bonus section

The profound irony in this verse is palpable: Joseph actively fled from temptation and refused to sin against God, yet he is punished as if he committed the very sin he abhorred. This is a recurring biblical motif where righteousness leads to persecution (cf. Daniel in the lions' den, Jesus on the cross). The accusation of Joseph coming "to mock me" reflects the psychological manipulation often employed by aggressors who blame the victim, turning their own malicious intent back onto the innocent. The wife's fury stems from Joseph's rejection of her, which was a profound insult to her status and ego. Therefore, her lie is not just an excuse but a vindictive act born of pride and humiliation. The silence of Joseph in his own defense here, unable to offer his side of the story, is a poignant detail, echoing later the silent suffering of figures like Jesus who would not protest against unjust accusations. This highlights the vulnerability of the falsely accused and the powerful influence of a seemingly credible accuser.

Genesis 39 17 Commentary

Genesis 39:17 serves as the devastating climax of Potiphar's wife's deceit, a calculated act that seals Joseph's fate. Her lie is strategically constructed, using precise, inflammatory language to maximize its impact on Potiphar and secure Joseph's punishment. By blaming Joseph as "the Hebrew servant," she appeals to underlying biases and fear of foreigners, making him an easy scapegoat. Furthermore, she subtly implicates her husband ("whom you brought into us"), deflecting any suspicion from herself and pressuring Potiphar to act decisively to restore household honor. The claim "to mock me" falsely implies a grave sexual affront, which, in the ancient Near East, was an extreme violation demanding severe retribution.

This verse profoundly illustrates the destructive power of false witness and slander, particularly against the innocent and vulnerable. Joseph, having resolutely chosen purity and obedience to God (Gen 39:9), is unjustly rewarded with betrayal and imprisonment. This narrative underscores the reality that faithfulness to God may lead to immediate suffering and hardship in this world, not instant gratification. Yet, within the larger biblical narrative, Joseph's imprisonment, unjustly brought about by this lie, is shown to be a necessary step in God's sovereign plan to elevate him to power, save his family, and ultimately foreshadow Christ's own path of innocent suffering leading to salvation. It highlights the divine ability to weave human evil into a tapestry of ultimate good.

Examples of practical usage:

• For the accused: Remember Joseph's integrity; God is with those who suffer injustice. (1 Pet 3:14)
• For truth-tellers: Uphold truth, even when it's difficult; lies have devastating consequences. (Prov 12:22)
• For God's sovereignty: Trust that God can use even evil for His ultimate good. (Rom 8:28)