1 At that time, Judah went down from his brothers, and visited a certain Adullamite, whose name was Hirah.
2 There, Judah saw the daughter of a certain Canaanite man named Shua. He took her, and went in to her.
3 She conceived, and bore a son; and he named him Er.
4 She conceived again, and bore a son; and she named him Onan.
5 She yet again bore a son, and named him Shelah. He was at Chezib when she bore him.
6 Judah took a wife for Er, his firstborn, and her name was Tamar.
7 Er, Judah’s firstborn, was wicked in Yahweh’s sight. So Yahweh killed him.
8 Judah said to Onan, “Go in to your brother’s wife, and perform the duty of a husband’s brother to her, and raise up offspring for your brother.”
9 Onan knew that the offspring wouldn’t be his; and when he went in to his brother’s wife, he spilled his semen on the ground, lest he should give offspring to his brother.
10 The thing which he did was evil in Yahweh’s sight, and he killed him also.
11 Then Judah said to Tamar, his daughter-in-law, “Remain a widow in your father’s house, until Shelah, my son, is grown up;” for he said, “Lest he also die, like his brothers.” Tamar went and lived in her father’s house.
12 After many days, Shua’s daughter, the wife of Judah, died. Judah was comforted, and went up to his sheep shearers to Timnah, he and his friend Hirah, the Adullamite.
13 Tamar was told, “Behold, your father-in-law is going up to Timnah to shear his sheep.”
14 She took off the garments of her widowhood, and covered herself with her veil, and wrapped herself, and sat in the gate of Enaim, which is on the way to Timnah; for she saw that Shelah was grown up, and she wasn’t given to him as a wife.
15 When Judah saw her, he thought that she was a prostitute, for she had covered her face.
16 He turned to her by the way, and said, “Please come, let me come in to you,” for he didn’t know that she was his daughter-in-law. She said, “What will you give me, that you may come in to me?”
17 He said, “I will send you a young goat from the flock.” She said, “Will you give me a pledge, until you send it?”
18 He said, “What pledge will I give you?” She said, “Your signet and your cord, and your staff that is in your hand.” He gave them to her, and came in to her, and she conceived by him.
19 She arose, and went away, and put off her veil from her, and put on the garments of her widowhood.
20 Judah sent the young goat by the hand of his friend, the Adullamite, to receive the pledge from the woman’s hand, but he didn’t find her.
21 Then he asked the men of her place, saying, “Where is the prostitute, that was at Enaim by the road?” They said, “There has been no prostitute here.”
22 He returned to Judah, and said, “I haven’t found her; and also the men of the place said, ‘There has been no prostitute here.’”
23 Judah said, “Let her keep it, lest we be shamed. Behold, I sent this young goat, and you haven’t found her.”
24 About three months later, Judah was told, “Tamar, your daughter-in-law, has played the prostitute. Moreover, behold, she is with child by prostitution.” Judah said, “Bring her out, and let her be burned.”
25 When she was brought out, she sent to her father-in-law, saying, “I am with child by the man who owns these.” She also said, “Please discern whose these are—the signet, and the cords, and the staff.”
26 Judah acknowledged them, and said, “She is more righteous than I, because I didn’t give her to Shelah, my son.” He knew her again no more.
27 In the time of her travail, behold, twins were in her womb.
28 When she travailed, one put out a hand, and the midwife took and tied a scarlet thread on his hand, saying, “This came out first.”
29 As he drew back his hand, behold, his brother came out, and she said, “Why have you made a breach for yourself?” Therefore his name was called Perez.
30 Afterward his brother came out, who had the scarlet thread on his hand, and his name was called Zerah.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 38:1AND IT CAME TO PASS AT THAT TIME — Why is this section placed here thus interrupting the section dealing with the history of Joseph? To teach that his brothers degraded him from his high position. When they saw their father’s grief they said, “You told us to sell him: if you had told us to send him back to his father we would also have obeyed you” (Genesis Rabbah 85:2). … AND HE TURNED away from his brothers.
AND IT CAME TO PASS AT THAT TIME — Why is this section placed here thus interrupting the section dealing with the history of Joseph? To teach that his brothers degraded him from his high position. When they saw their father’s grief they said, “You told us to sell him: if you had told us to send him back to his father we would also have obeyed you” (Genesis Rabbah 85:2). … AND HE TURNED away from his brothers.
Rashi, Commentary on the Torah, on 38:1; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 38:23–26BEHOLD, I SENT THIS KID — Because Judah had deceived his father through a kid of the goats — for he had dipped Joseph’s coat in its blood — therefore he, too, was deceived through a kid of the goats (Genesis Rabbah 85:9). … SHE SENT TO HER FATHER-IN-LAW — she did not wish to put him to shame in public by saying “It is by thee that I am with child”, but she said only “By the man whose these are”. She thought: “if he is to acknowledge it, let him acknowledge it voluntarily, and if not, let them burn me and let me not put him to shame in public”. … SHE IS RIGHTEOUS (right) in what she has said … FROM ME is she with child. Our Rabbis, of blessed memory, explained this to mean that a Bath-kol came forth and said the word ממני — from Me and by My agency have these things happened: because she proved herself a modest woman whilst in her father-in-law’s house I have ordained that kings shall be descended from her
BEHOLD, I SENT THIS KID — Because Judah had deceived his father through a kid of the goats — for he had dipped Joseph’s coat in its blood — therefore he, too, was deceived through a kid of the goats (Genesis Rabbah 85:9). … SHE SENT TO HER FATHER-IN-LAW — she did not wish to put him to shame in public by saying “It is by thee that I am with child”, but she said only “By the man whose these are”. She thought: “if he is to acknowledge it, let him acknowledge it voluntarily, and if not, let them burn me and let me not put him to shame in public”. … SHE IS RIGHTEOUS (right) in what she has said … FROM ME is she with child. Our Rabbis, of blessed memory, explained this to mean that a Bath-kol came forth and said the word ממני — from Me and by My agency have these things happened: because she proved herself a modest woman whilst in her father-in-law’s house I have ordained that kings shall be descended from her
Rashi, Commentary on the Torah, on 38:23–26; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 38:1Before Moses proceeds in relating the history of Joseph, he inserts the genealogy of Judah, to which he devotes more labor, because the Redeemer was thence to derive his origin … And yet its glorious nobility is not here celebrated, but the greatest disgrace of the family is exposed. … Now although, at first sight, the dignity of Christ seems to be somewhat tarnished by such dishonor: yet since here also is seen that "emptying" of which St. Paul speaks, … it rather redounds to his glory, than, in the least degree, detracts from it. … Meanwhile, let us remember that Christ derives no glory from his ancestors; and even, that he himself has no glory in the flesh, but that his chief and most illustrious triumph was on the cross.
Before Moses proceeds in relating the history of Joseph, he inserts the genealogy of Judah, to which he devotes more labor, because the Redeemer was thence to derive his origin … And yet its glorious nobility is not here celebrated, but the greatest disgrace of the family is exposed. … Now although, at first sight, the dignity of Christ seems to be somewhat tarnished by such dishonor: yet since here also is seen that "emptying" of which St. Paul speaks, … it rather redounds to his glory, than, in the least degree, detracts from it. … Meanwhile, let us remember that Christ derives no glory from his ancestors; and even, that he himself has no glory in the flesh, but that his chief and most illustrious triumph was on the cross.
John Calvin, Commentaries, on 38:1; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Genesis 38:25–26The open reproach of Tamar proceeded from the desire of revenge. She does not seek an interview with her father-in-law, for the purpose of appeasing his mind; but, with a deliberate contempt of death, she demands him as the companion of her doom. That Judah immediately acknowledges his fault, is a proof of his honesty; for we see with how many fallacies nearly all are wont to cover their sins, until they are dragged to the light, and all means of denying their guilt have failed. Here, though no one is present who could extort a confession, by force or threats, Judah voluntarily stoops to make one, and takes the greater share of the blame to himself. … She hath been more righteous than I. The expression is not strictly proper; for he does not simply approve of Tamar's conduct; but speaks comparatively, as if he would say, that he had been, unjustly and without cause, angry against a woman, by whom he himself might rather have been accused.
The open reproach of Tamar proceeded from the desire of revenge. She does not seek an interview with her father-in-law, for the purpose of appeasing his mind; but, with a deliberate contempt of death, she demands him as the companion of her doom. That Judah immediately acknowledges his fault, is a proof of his honesty; for we see with how many fallacies nearly all are wont to cover their sins, until they are dragged to the light, and all means of denying their guilt have failed. Here, though no one is present who could extort a confession, by force or threats, Judah voluntarily stoops to make one, and takes the greater share of the blame to himself. … She hath been more righteous than I. The expression is not strictly proper; for he does not simply approve of Tamar's conduct; but speaks comparatively, as if he would say, that he had been, unjustly and without cause, angry against a woman, by whom he himself might rather have been accused.
John Calvin, Commentaries, on 38:26; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 38:14Some excuse this by suggesting that, though she was a Canaanite, yet she had embraced the true religion, and believed the promise made to Abraham and his seed, particularly that of the Messiah, who was to descend from the loins of Judah, and that she was therefore thus earnestly desirous to have a child by one of that family that she might have the honour, or at least stand fair for the honour, of being the mother of the Messiah. And, if this was indeed her desire, it had its success; she is one of the four women particularly named in the genealogy of Christ, Mat 1:3. Her sinful practice was pardoned, and her good intention was accepted, which magnifies the grace of God, but can by no means be admitted to justify or encourage the like.
Some excuse this by suggesting that, though she was a Canaanite, yet she had embraced the true religion, and believed the promise made to Abraham and his seed, particularly that of the Messiah, who was to descend from the loins of Judah, and that she was therefore thus earnestly desirous to have a child by one of that family that she might have the honour, or at least stand fair for the honour, of being the mother of the Messiah. And, if this was indeed her desire, it had its success; she is one of the four women particularly named in the genealogy of Christ, Mat 1:3. Her sinful practice was pardoned, and her good intention was accepted, which magnifies the grace of God, but can by no means be admitted to justify or encourage the like.
Matthew Henry, Commentary on the Whole Bible, on 38:12–23; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Genesis 38:8Moses here uses a word not common for marriage, but which was peculiar to the marrying of a brother's wife according to a law given in his time: it appears to have been a custom before, and which the patriarch might be directed to by the Lord, in such a case when a brother died, and left no issue, for the sake of multiplication of seed, according to the divine promise, and which in the time of Moses passed into a law, see Deuteronomy 25:5, … that might bear his name, and enjoy his inheritance. For this law or custom was partly political, to continue the paternal inheritance in the family, and partly typical, to direct to Christ the firstborn among many brethren, Romans 8:29, who in all things was to have the preeminence, Colossians 1:18
Moses here uses a word not common for marriage, but which was peculiar to the marrying of a brother's wife according to a law given in his time: it appears to have been a custom before, and which the patriarch might be directed to by the Lord, in such a case when a brother died, and left no issue, for the sake of multiplication of seed, according to the divine promise, and which in the time of Moses passed into a law, see Deuteronomy 25:5, … that might bear his name, and enjoy his inheritance. For this law or custom was partly political, to continue the paternal inheritance in the family, and partly typical, to direct to Christ the firstborn among many brethren, Romans 8:29, who in all things was to have the preeminence, Colossians 1:18
John Gill, An Exposition of the Old and New Testament, on 38:8; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 38:1And it came to pass at that time - The facts mentioned here could not have happened at the times mentioned in the preceding chapter, as those times are all unquestionably too recent, for the very earliest of the transactions here recorded must have occurred long before the selling of Joseph. … I should rather suppose that this chapter originally stood after Genesis 33, and that it got by accident into this place.
And it came to pass at that time - The facts mentioned here could not have happened at the times mentioned in the preceding chapter, as those times are all unquestionably too recent, for the very earliest of the transactions here recorded must have occurred long before the selling of Joseph. … I should rather suppose that this chapter originally stood after Genesis 33, and that it got by accident into this place.
Adam Clarke, Commentary on the Holy Bible, on 38:1–4; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 38:24–30In passing sentence upon Thamar, Judah had condemned himself. … by breaking his promise to give her his son Shelah as her husband, he had caused his daughter-in-law to practise this deception upon him, just because in his heart he blamed her for the early and sudden deaths of his elder sons, whereas the real cause of the deaths which had so grieved his paternal heart was the wickedness of the sons themselves … For it is evident from the whole account, that she was not driven to her sin by lust, but by the innate desire for children … and for that reason she was more in the right than Judah. Judah himself, however, not only saw his guilt, but he confessed it also … And because he thus humbled himself, God gave him grace, and not only exalted him to be the chief of the house of Israel, but blessed the children that were begotten in sin. … Perez was the ancestor of the tribe-prince Nahshon (Num 2:3), and of king David also (Rut 4:18.; Ch1 2:5.). Through him, therefore, Thamar has a place as one of the female ancestors in the genealogy of Jesus Christ.
In passing sentence upon Thamar, Judah had condemned himself. … by breaking his promise to give her his son Shelah as her husband, he had caused his daughter-in-law to practise this deception upon him, just because in his heart he blamed her for the early and sudden deaths of his elder sons, whereas the real cause of the deaths which had so grieved his paternal heart was the wickedness of the sons themselves … For it is evident from the whole account, that she was not driven to her sin by lust, but by the innate desire for children … and for that reason she was more in the right than Judah. Judah himself, however, not only saw his guilt, but he confessed it also … And because he thus humbled himself, God gave him grace, and not only exalted him to be the chief of the house of Israel, but blessed the children that were begotten in sin. … Perez was the ancestor of the tribe-prince Nahshon (Num 2:3), and of king David also (Rut 4:18.; Ch1 2:5.). Through him, therefore, Thamar has a place as one of the female ancestors in the genealogy of Jesus Christ.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 38:24–26 and 38:29–30; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Genesis 38
Genesis 38:1–30, World English Bible
Genesis 38 in the Bible · Told in the Story: Chapter 12, Joseph’s Dreams
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 38:1AND IT CAME TO PASS AT THAT TIME — Why is this section placed here thus interrupting the section dealing with the history of Joseph? To teach that his brothers degraded him from his high position. When they saw their father’s grief they said, “You told us to sell him: if you had told us to send him back to his father we would also have obeyed you” (Genesis Rabbah 85:2). … AND HE TURNED away from his brothers.
Rashi, Commentary on the Torah, on 38:1; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 38:23–26BEHOLD, I SENT THIS KID — Because Judah had deceived his father through a kid of the goats — for he had dipped Joseph’s coat in its blood — therefore he, too, was deceived through a kid of the goats (Genesis Rabbah 85:9). … SHE SENT TO HER FATHER-IN-LAW — she did not wish to put him to shame in public by saying “It is by thee that I am with child”, but she said only “By the man whose these are”. She thought: “if he is to acknowledge it, let him acknowledge it voluntarily, and if not, let them burn me and let me not put him to shame in public”. … SHE IS RIGHTEOUS (right) in what she has said … FROM ME is she with child. Our Rabbis, of blessed memory, explained this to mean that a Bath-kol came forth and said the word ממני — from Me and by My agency have these things happened: because she proved herself a modest woman whilst in her father-in-law’s house I have ordained that kings shall be descended from her
Rashi, Commentary on the Torah, on 38:23–26; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 38:1Before Moses proceeds in relating the history of Joseph, he inserts the genealogy of Judah, to which he devotes more labor, because the Redeemer was thence to derive his origin … And yet its glorious nobility is not here celebrated, but the greatest disgrace of the family is exposed. … Now although, at first sight, the dignity of Christ seems to be somewhat tarnished by such dishonor: yet since here also is seen that "emptying" of which St. Paul speaks, … it rather redounds to his glory, than, in the least degree, detracts from it. … Meanwhile, let us remember that Christ derives no glory from his ancestors; and even, that he himself has no glory in the flesh, but that his chief and most illustrious triumph was on the cross.
John Calvin, Commentaries, on 38:1; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Genesis 38:25–26The open reproach of Tamar proceeded from the desire of revenge. She does not seek an interview with her father-in-law, for the purpose of appeasing his mind; but, with a deliberate contempt of death, she demands him as the companion of her doom. That Judah immediately acknowledges his fault, is a proof of his honesty; for we see with how many fallacies nearly all are wont to cover their sins, until they are dragged to the light, and all means of denying their guilt have failed. Here, though no one is present who could extort a confession, by force or threats, Judah voluntarily stoops to make one, and takes the greater share of the blame to himself. … She hath been more righteous than I. The expression is not strictly proper; for he does not simply approve of Tamar's conduct; but speaks comparatively, as if he would say, that he had been, unjustly and without cause, angry against a woman, by whom he himself might rather have been accused.
John Calvin, Commentaries, on 38:26; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 38:14Some excuse this by suggesting that, though she was a Canaanite, yet she had embraced the true religion, and believed the promise made to Abraham and his seed, particularly that of the Messiah, who was to descend from the loins of Judah, and that she was therefore thus earnestly desirous to have a child by one of that family that she might have the honour, or at least stand fair for the honour, of being the mother of the Messiah. And, if this was indeed her desire, it had its success; she is one of the four women particularly named in the genealogy of Christ, Mat 1:3. Her sinful practice was pardoned, and her good intention was accepted, which magnifies the grace of God, but can by no means be admitted to justify or encourage the like.
Matthew Henry, Commentary on the Whole Bible, on 38:12–23; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Genesis 38:8Moses here uses a word not common for marriage, but which was peculiar to the marrying of a brother's wife according to a law given in his time: it appears to have been a custom before, and which the patriarch might be directed to by the Lord, in such a case when a brother died, and left no issue, for the sake of multiplication of seed, according to the divine promise, and which in the time of Moses passed into a law, see Deuteronomy 25:5, … that might bear his name, and enjoy his inheritance. For this law or custom was partly political, to continue the paternal inheritance in the family, and partly typical, to direct to Christ the firstborn among many brethren, Romans 8:29, who in all things was to have the preeminence, Colossians 1:18
John Gill, An Exposition of the Old and New Testament, on 38:8; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 38:1And it came to pass at that time - The facts mentioned here could not have happened at the times mentioned in the preceding chapter, as those times are all unquestionably too recent, for the very earliest of the transactions here recorded must have occurred long before the selling of Joseph. … I should rather suppose that this chapter originally stood after Genesis 33, and that it got by accident into this place.
Adam Clarke, Commentary on the Holy Bible, on 38:1–4; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 38:24–30In passing sentence upon Thamar, Judah had condemned himself. … by breaking his promise to give her his son Shelah as her husband, he had caused his daughter-in-law to practise this deception upon him, just because in his heart he blamed her for the early and sudden deaths of his elder sons, whereas the real cause of the deaths which had so grieved his paternal heart was the wickedness of the sons themselves … For it is evident from the whole account, that she was not driven to her sin by lust, but by the innate desire for children … and for that reason she was more in the right than Judah. Judah himself, however, not only saw his guilt, but he confessed it also … And because he thus humbled himself, God gave him grace, and not only exalted him to be the chief of the house of Israel, but blessed the children that were begotten in sin. … Perez was the ancestor of the tribe-prince Nahshon (Num 2:3), and of king David also (Rut 4:18.; Ch1 2:5.). Through him, therefore, Thamar has a place as one of the female ancestors in the genealogy of Jesus Christ.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 38:24–26 and 38:29–30; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.