Judah and Tamar

¹At that time Judah left his brothers and stayed with an Adullamite man named Hirah.[#tn Heb “went down from.”; #tn Heb “and he turned aside unto.”; #tn Heb “a man, an Adullamite.”]

²There Judah saw the daughter of a Canaanite man named Shua. Judah acquired her as a wife and had marital relations with her.[#tn Heb “a man, a Canaanite.”; #tn Heb “and his name was Shua.”; #tn Heb “and he took her.”; #tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.]

³She became pregnant and had a son. Judah named him Er.[#tn Or “she conceived” (also in the following verse).; #tc Some mss read this verb as feminine, “she called,” to match the pattern of the next two verses. But the MT, “he called,” should probably be retained as the more difficult reading.tn Heb “and he called his name.” The referent (Judah) has been specified in the translation for clarity.]

⁴She became pregnant again and had another son, whom she named Onan.

⁵Then she had yet another son, whom she named Shelah. She gave birth to him in Kezib.[#tn Heb “and she added again and she gave birth.” The first verb and the adverb emphasize that she gave birth once more.; #tn Or “and he [i.e., Judah] was in Kezib when she gave birth to him.”]

⁶Judah acquired a wife for Er his firstborn; her name was Tamar.[#tn Heb “and Judah took.”]

⁷But Er, Judah’s firstborn, was evil in the Lord ’s sight, so the Lord killed him.

⁸Then Judah said to Onan, “Have sexual relations with your brother’s wife and fulfill the duty of a brother-in-law to her so that you may raise up a descendant for your brother.”[#tn Heb “go to.” The expression is a euphemism for sexual intercourse.; #tn The imperative with the prefixed conjunction here indicates purpose.; #sn Raise up a descendant for your brother. The purpose of this custom, called the levirate system, was to ensure that no line of the family would become extinct. The name of the deceased was to be maintained through this custom of having a child by the nearest relative. See M. Burrows, “Levirate Marriage in Israel,” JBL 59 (1940): 23-33.]

⁹But Onan knew that the child would not be considered his. So whenever he had sexual relations with his brother’s wife, he withdrew prematurely so as not to give his brother a descendant.[#tn Heb “offspring.”; #tn Heb “would not be his,” that is, legally speaking. Under the levirate system the child would be legally considered the child of his deceased brother.; #tn The construction shows that this was a repeated practice and not merely one action.sn The text makes it clear that the purpose of the custom was to produce an heir for the deceased brother. Onan had no intention of doing that. But he would have sex with the girl as much as he wished. He was willing to use the law to gratify his desires, but was not willing to do the responsible thing.; #tn Heb “he went to.” This expression is a euphemism for sexual intercourse.; #tn Heb “he spoiled [his semen] to the ground.” Onan withdrew prematurely and ejaculated on the ground to prevent his brother’s widow from becoming pregnant.]

¹⁰What he did was evil in the Lord ’s sight, so the Lord killed him too.[#tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.]

¹¹Then Judah said to his daughter-in-law Tamar, “Live as a widow in your father’s house until Shelah my son grows up.” For he thought, “I don’t want him to die like his brothers.” So Tamar went and lived in her father’s house.[#tn Heb “said.”; #tn Heb “Otherwise he will die, also he, like his brothers.”sn I don’t want him to die like his brothers. This clause explains that Judah had no intention of giving Shelah to Tamar for the purpose of the levirate marriage. Judah apparently knew the nature of his sons, and feared that God would be angry with the third son and kill him as well.]

¹²After some time Judah’s wife, the daughter of Shua, died. After Judah was consoled, he left for Timnah to visit his sheepshearers, along with his friend Hirah the Adullamite.[#sn After some time. There is not enough information in the narrative to know how long this was. The text says “the days increased.” It was long enough for Shelah to mature and for Tamar to realize she would not have him.; #tn Heb “and he went up to the shearers of his sheep, he and.”]

¹³Tamar was told, “Look, your father-in-law is going up to Timnah to shear his sheep.”[#tn Heb “And it was told to Tamar, saying.”; #tn The active participle indicates the action was in progress or about to begin.]

¹⁴So she removed her widow’s clothes and covered herself with a veil. She wrapped herself and sat at the entrance to Enaim which is on the way to Timnah. (She did this because she saw that she had not been given to Shelah as a wife, even though he had now grown up.)[#tn The Hebrew text simply has “because,” connecting this sentence to what precedes. For stylistic reasons the words “she did this” are supplied in the translation and a new sentence begun.; #tn Heb “she saw that Shelah had grown up, but she was not given to him as a wife.”]

¹⁵When Judah saw her, he thought she was a prostitute because she had covered her face.[#tn Heb “he reckoned her for a prostitute,” which was what Tamar had intended for him to do. She obviously had some idea of his inclinations, or she would not have tried this risky plan.]

¹⁶He turned aside to her along the road and said, “Come on! I want to have sex with you.” (He did not realize it was his daughter-in-law.) She asked, “What will you give me in exchange for having sex with you?”[#tn Heb “I will go to you.” The imperfect verbal form probably indicates his desire here. The expression “go to” is a euphemism for sexual intercourse.; #tn Heb “for he did not know that.”; #tn Heb “when you come to me.” This expression is a euphemism for sexual intercourse.]

¹⁷He replied, “I’ll send you a young goat from the flock.” She asked, “Will you give me a pledge until you send it?”[#tn Heb “until you send.”]

¹⁸He said, “What pledge should I give you?” She replied, “Your seal, your cord, and the staff that’s in your hand.” So he gave them to her and had sex with her. She became pregnant by him.[#tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.]

¹⁹She left immediately, removed her veil, and put on her widow’s clothes.[#tn Heb “and she arose and left,” the first verb in the pair emphasizing that she wasted no time.]

²⁰Then Judah had his friend Hirah the Adullamite take a young goat to get back from the woman the items he had given in pledge, but Hirah could not find her.[#tn Heb “sent by the hand of his friend.” Here the name of the friend (“Hirah”) has been included in the translation for clarity.; #tn Heb “to receive the pledge from the woman’s hand.”; #tn Heb “he”; the referent (Judah’s friend Hirah the Adullamite) has been specified in the translation for clarity.]

²¹He asked the men who were there, “Where is the cult prostitute who was at Enaim by the road?” But they replied, “There has been no cult prostitute here.”[#tn Heb “the men of her place,” that is, who lived at the place where she had been.; #sn The Hebrew noun translated “cult prostitute” is derived from a verb meaning “to be set apart; to be distinct.” Thus the term refers to a woman who did not marry, but was dedicated to temple service as a cult prostitute. The masculine form of this noun is used for male cult prostitutes. Judah thought he had gone to an ordinary prostitute (v. 15); but Hirah went looking for a cult prostitute, perhaps because it had been a sheep-shearing festival. For further discussion see E. M. Yamauchi, “Cultic Prostitution,” Orient and Occident (AOAT), 213-23.]

²²So he returned to Judah and said, “I couldn’t find her. Moreover, the men of the place said, ‘There has been no cult prostitute here.’”

²³Judah said, “Let her keep the things for herself. Otherwise we will appear to be dishonest. I did indeed send this young goat, but you couldn’t find her.”[#tn The words “the things” have been supplied in the translation for stylistic reasons.; #tn Heb “we will become contemptible.” The Hebrew word בּוּז (buz) describes the contempt that a respectable person would have for someone who is worthless, foolish, or disreputable.]

²⁴After three months Judah was told, “Your daughter-in-law Tamar has turned to prostitution, and as a result she has become pregnant.” Judah said, “Bring her out and let her be burned!”[#tn Heb “it was told to Judah, saying.”; #tn Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.; #tn Heb “and also look, she is with child by prostitution.”]

²⁵While they were bringing her out, she sent word to her father-in-law: “I am pregnant by the man to whom these belong.” Then she said, “Identify the one to whom the seal, cord, and staff belong.”[#tn Heb “she was being brought out and she sent.” The juxtaposition of two clauses, both of which place the subject before the predicate, indicates synchronic action.; #tn Heb “who these to him.”; #tn Or “ recognize; note.” This same Hebrew verb (נָכַר, nakhar) is used at the beginning of v. 26, where it is translated “recognized.”]

²⁶Judah recognized them and said, “She is more upright than I am, because I wouldn’t give her to Shelah my son.” He did not have sexual relations with her again.[#tn Traditionally “more righteous”; cf. NCV, NRSV, NLT “more in the right.”sn She is more upright than I. Judah had been irresponsible and unfaithful to his duty to see that the family line continued through the levirate marriage of his son Shelah. Tamar fought for her right to be the mother of Judah’s line. When she was not given Shelah and Judah’s wife died, she took action on her own to ensure that the line did not die out. Though deceptive, it was a desperate and courageous act. For Tamar it was within her rights; she did nothing that the law did not entitle her to do. But for Judah it was wrong because he thought he was going to a prostitute. See also Susan Niditch, “The Wronged Woman Righted: An Analysis of Genesis 38,” HTR 72 (1979): 143-48.; #tn Heb “and he did not add again to know her.” Here “know” is a euphemism for sexual intercourse.]

²⁷When it was time for her to give birth, there were twins in her womb.

²⁸While she was giving birth, one child put out his hand, and the midwife took a scarlet thread and tied it on his hand, saying, “This one came out first.”[#tn The word “child” has been supplied in the translation for stylistic reasons.]

²⁹But then he drew back his hand, and his brother came out before him. She said, “How you have broken out of the womb!” So he was named Perez.[#tn Heb “Look, his brother came out.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through the midwife’s eyes. The words “before him” are supplied in the translation for stylistic reasons.; #tn Heb “How you have made a breach for yourself!” The Hebrew verb translated “make a breach” frequently occurs, as here, with a cognate accusative. The event provided the meaningful name Perez, “he who breaks through.”; #sn The name Perez means “he who breaks through,” referring to Perez reaching out his hand at birth before his brother was born. The naming signified the completion of Tamar’s struggle and also depicted the destiny of the tribe of Perez who later became dominant (Gen 46:12 and Num 26:20). Judah and his brothers had sold Joseph into slavery, thinking they could thwart God’s plan that the elder brothers should serve the younger. God demonstrated that principle through these births in Judah’s own family, affirming that the elder will serve the younger, and that Joseph’s leadership could not so easily be set aside. See J. Goldin, “The Youngest Son; or, Where Does Genesis 38 Belong?” JBL 96 (1977): 27-44.]

³⁰Afterward his brother came out – the one who had the scarlet thread on his hand – and he was named Zerah.[#sn Perhaps the child was named Zerah because of the scarlet thread. Though the Hebrew word used for “scarlet thread” in v. 28 is not related to the name Zerah, there is a related root in Babylonian and western Aramaic that means “scarlet” or “scarlet thread.” In Hebrew the name appears to be derived from a root meaning “to shine.” The name could have originally meant something like “shining one” or “God has shined.” Zerah became the head of a tribe (Num 26:20) from whom Achan descended (Josh 7:1).]