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Genesis 38:30
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Afterward his brother came out, that had the scarlet thread on his hand, and his name was called Zerach.
And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah.
And afterward his brother who had the crimson thread on his hand came out. And his name was called Zerah.
After this, the baby with the red string on his hand was born, and they named him Zerah.
Afterward his brother came out—the one who had the scarlet thread on his hand—and he was named Zerah.
Afterward his brother came out who had the scarlet thread on his hand; and he was named Zerah.
And afterward came out his brother that had the red threde about his hande, and his name was called Zarah.
Afterward his brother came out who had the scarlet thread on his hand; and he was named Zerah.
When the brother with the red thread came out, they named him Zerah.
Then out came his brother, with the scarlet thread on his hand, and he was given the name Zerach [scarlet].
And afterwards came out his brother, round whose hand was the scarlet thread; and they called his name Zerah.
After this, the other baby was born. This was the baby with the red string on his hand. They named him Zerah.
Afterward his brother came out with the scarlet thread on his hand, and his name was called Zerah.
And afterward came out his brother, who had the scarlet thread on his hand; and she called his name Zarah.
Then his brother was born with the red thread on his arm, and he was named Zerah.
Then his brother, who had the scarlet thread tied to his hand, came out, and was named Zerah.
And then his brother came out, on whose hand was the crimson. And one called his name Zarah.
Afterwarde came his brother forth, which had ye reed threde aboute his hande, and he was called Zarah.
And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zerah.
And then his brother came out, with the red thread round his hand, and he was named Zerah.
Afterward came out his brother, that had the red threede about his hande: and his name was called Zarah.]
And afterward came out his brother, that had the scarlet thread upon his hand; and his name was called Zerah.
And afterward came out his brother that had the skarlet threed vpon his hand, and his name was called Zarah.
And after this came forth his brother, on whose hand was the scarlet thread; and she called his name, Zara.
And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zerah.
Then his brother came out with the scarlet thread around his wrist, and he was named Zerah.
Afterward his brothir yede out, in whos hond was the reed threed, whom sche clepide Zaram.
and afterwards hath his brother come out, on whose hand [is] the scarlet thread, and he calleth his name Zarah.
And afterward came out his brother, that had the scarlet thread on his hand: and his name was called Zerah.
And afterwards came out his brother that had the scarlet thread upon his hand; and his name was called Zarah.
Afterward his brother came out, that had the scarlet thread on his hand, and his name was called Zerah.
Afterward his brother came out who had the scarlet thread on his hand. And his name was called Zerah.
Then the baby with the scarlet string on his wrist was born, and he was named Zerah.
After that, his brother came out with the red string around his hand. He was given the name Zerah.
Afterward his brother came out with the crimson thread on his hand; and he was named Zerah.
And afterwards, came his brother, on whose hand was the crimson thread, - so his name was called, Zerah.
Afterwards his brother came out, on whose hand was the scarlet thread: and she called his name Zara.
Afterward his brother came out with the scarlet thread upon his hand; and his name was called Zerah.
Afterward his brother came out who had the scarlet thread on his hand; and he was named Zerah.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Zarah: 1 Chronicles 9:6, Zerah, Matthew 1:3, Zara
Reciprocal: Numbers 26:20 - Zerah Joshua 7:17 - General Nehemiah 11:24 - Zerah
Cross-References
Tamar, Judah's daughter-in-law, bore him Perez and Zerah. Judah's sons were five in all.
From the sons of Zerah: Jeuel and their relatives, 690 [of them].
Judah was the father of Perez and Zerah by Tamar, Perez was the father of Hezron, and Hezron the father of Ram.
Gill's Notes on the Bible
And afterward came out his brother that had the scarlet thread upon his hand,.... By which it was known that he so far came out first; which confirms the remarkable birth of his brother, who notwithstanding got the start of him:
and his name was called Zarah; not from "rising", or his coming forth like the rising sun, as is usually observed; but rather from his return, or drawing back his hand, and as it were returning to his mother's womb; and so, according to Hillerus l, Zarah, by a transposition of letters, comes from חזר "Chazar", to return: but Jarchi thinks he had his name from the refulgent appearance of the scarlet thread on his wrist.
l Onomastic. Sacr. p. 372.
Barnes' Notes on the Bible
- The Family of Judah
1. עדלם ‛ǎdûllâm, ‘Adullam, “righteousness.” חירה chı̂yrâh Chirah, “nobility?”
2. שׁוּע shûa‛, Shua‘, “luck, riches, cry.”
3. ער ‛êr, ‘Er, “watching.”
4. אונן 'ônân, Onan, “strong.”
5. שׁלה shēlâh, Shelah, “request? rest.” כזיב kezı̂yb Kezib, “falsehood.”
6. תמר tāmār, Tamar, “palm.”
12. תמנה tı̂mnâh, Timnah, “counted or assigned.”
14. עינים 'êynayı̂m, ‘Enaim, “two fountains.”
29. פרץ perets, Perets, “breach.”
This strange narrative is an episode in the history of Joseph; but an integral part of the “generations” of Jacob. It is loosely dated with the phrase “at that time.” This does not indicate a sequel to the preceding record, the proper phrase for which is “after these things” (האלה חדברים אחר 'achar hadebārı̂ym hâ'ēleh Genesis 22:1). It implies rather a train of events that commenced at least in the past, some time before the closing incident of the previous narrative Genesis 21:22. But the sale of Joseph, which alone is recorded in the last chapter, only occupied some few weeks or months of a year. Hence, the circumstances contained in this memoir of Judah’s family must have taken their rise before that event. The date “at that time,” is rendered indefinite also by being attached to the phrase, “And it came to pass,” which covers at least all the events in the first eleven verses of the chapter.
All this is in accordance with the customary mode of arranging parallel lines of events in Hebrew narrative. We shall see reason afterward for placing the birth of Er at as early a date as possible in the life of Judah Genesis 46:12. Now Judah, we conceive, was born when his father was eighty-seven, and Joseph when he was ninety-one, and hence, there is a difference about four years in their ages. We suppose Er to have been born in Judah’s fourteenth year, when Joseph and Dinah were in their tenth, and therefore, about three years before the rape of Dinah, and shortly after Jacob arrived at the town of Shekem. The dishonor of Dinah, and the cruel treatment of Joseph, being of essential moment in the process of things, had to be recorded in the main line of events. The commencement of Judah’s family, having no particular influence on the current of the history, is fitly reserved until the whole of the circumstances could be brought together into a connected narrative. And the private history of Judah’s line is given, while that of the others is omitted, simply because from him the promised seed is descended. As soon as Jacob is settled in the promised land, the contact with Hebron and its neighborhood seems to have commenced. A clear proof of this is the presence of Deborah, Rebekah’s nurse, in Jacob’s family Genesis 35:8. The great thoroughfare from Damascus to Egypt runs through Shekem and Hebron, and we know that when Jacob was residing at Hebron, his sons fed their flocks at Shekem and Dothan, and the youthful Joseph was sent to inquire after their welfare.
Genesis 38:1-11
Judah marries and has three sons. “Went down from brethren.” This seems to have been an act of willful indiscretion in Judah. His separation from his brethren, however, extends only to the matter of his new connection. In regard to property and employment there seems to have been no long or entire separation until they went down into Egypt. He went down from the high grounds about Shekem to the lowlands in which Adullam was situated Joshua 15:33-35. “A certain Adullamite.” He may have become acquainted with this Hirah, when visiting his grandfather, or in some of the caravans which were constantly passing Shekem, or even in the ordinary wanderings of the pastoral life. Adullam was in the Shephelah or lowland of Judah bordering on Philistia proper. “A certain Kenaanite.” This connection with Shua’s daughter was contrary to the will of God and the example of his fathers. Onan was born, we conceive, in Judah’s fifteenth year, and Shelah in his sixteenth.
At Kezib. - This appears the same as Akzib, which is associated with Keilah and Mareshah Joshua 15:44, and therefore, lay in the south of the lowland of Judah. This note of place indicates a change of residence since her other children were born. In the year after this birth the dishonor of Dinah takes place. “Took a wife for Er.” Judah chose a wife for himself at an early age, and now he chooses for his first-born at the same age. “Was evil in the eyes of the Lord.” The God of covenant is obliged to cut off Er for his wickedness in the prime of life. We are not made acquainted with his crime; but it could scarcely be more vile and unnatural than that for which his brother Onan is also visited with death. “And be a husband to her.” The original word means to act as a husband to the widow of a deceased brother who has left no issue. Onan seems to have been prompted to commit his crime by the low motive of turning the whole inheritance to his own house. At the time of Er’s death Judah must have been in his twenty-seventh year; Joseph was consequently in his twenty-third, and Jacob had for ten years past had his headquarters at Hebron. Hence, the contact with Timnah, Adullam, and Enaim was easy.
Genesis 38:12-23
Judah now comes into criminal, and, though unknown to him, incestuous sexual intercourse with Tamar. “And many were the days,” a year or somewhat more. “To Timnah.” This town is about twenty miles northwest of Hebron. There is another, however, in the hills about seven miles south of Hebron. “Put on a veil;” to conceal her face from Judah, or any other beholder. “The qate of Enaim.” This is supposed to be the same as Enam Joshua 15:34. “And thy lace.” This is the cord by which the signet was suspended round his neck. “Courtesan.” The original word קדשׁה qedêshâh means one consecrated to the worship of Ashtoreth, in which chastity is sacrificed.
Genesis 38:24-30
Tamar bears Perez and Zerah to Judah. After three months her pregnancy was manifest. “Let her be burnt.” It is manifest Judah had the power to execute this punishment. The life of the widow of his son was in his hands. Stoning was the mode of punishment by the law of Moses Deuteronomy 22:20-24; burning, only in aggravated cases Leviticus 20:14; Leviticus 21:9. He is a severe judge in a case where he is equally criminal. “She hath been more righteous than I. Tamar was less culpable in this matter than Judah. For he was moved by lust to commit fornication, and was the indirect occasion of Tamar’s conduct by withholding Selah. But Tamar, though wronged, was not free from blame in her mode of righting herself. The youthful indiscretion of Judah in forming an intermarriage with a Canaanitish family, without the concurrence of his brothers or his father, has been fruitful of crime. If this immorality goes on, the chosen family will be speedily absorbed in the surrounding paganism. Hence, we begin to see the necessity of an immediate removal to another land, where they may be kept more distinct from the native superstition. By the disclosure of Tamar Judah is brought to acknowledgment of his fault, and, we may infer, to repentance. His abstaining from all further sexual intercourse with her may be accepted as a proof of this. “A scarlet thread.” The right of primogeniture here manifests its importance. “Perez” - a breach. Slight incidents become the foundation of names, and are often the hinges on which great events turn. The minutest circumstances connected with the progenitors of the promised seed have a lasting interest.
Judah was at the close of his twenty-ninth year when Perez and Zerah were born. The dates in his family history may be arranged as underneath, on the supposition that the first child was born when the father was in his fourteenth year. This hypothesis is fairly allowable when we take into consideration not only other cases, but the early willfulness of Judah, and the example he gave to his children. The command also to be fruitful and multiply Genesis 35:11, which was given especially to Jacob, may have had a tendency to encourage early marriages. It is certain that the Jewish rabbis considered a man to have transgressed a divine precept who passed the age of twenty without being married. They also fixed the marriageable age for males at thirteen years and a day. King Ahaz was the father of Hezekiah when he was not more than twelve 2 Kings 16:2; 2 Kings 18:2; and King Josiah the father of Jehoiakim, when fourteen years of age 2 Kings 22:1; 2 Kings 23:36.
Judah 13 years 6 months when Er was born.
Judah 14 years 4 12 months when Onan was born.
Judah 15 years 3 months when Shelah was born.
Judah 28 years 9 months when Perez was born.
Judah 42 years 3 months when Hezron was born to Perez.
Judah 43 years 2 months when Hamul was born.
Clarke's Notes on the Bible
Verse Genesis 38:30. His name was called Zarah. — זרה Zarach, risen or sprung up, applied to the sun, rising and diffusing his light. "He had this name," says Ainsworth, "because he should have risen, i. e., have been born first, but for the breach which his brother made."
THERE are several subjects in this chapter on which it may not be unprofitable to spend a few additional moments.
1. The insertion of this chapter is a farther proof of the impartiality of the sacred writer. The facts detailed, considered in themselves, can reflect no credit on the patriarchal history; but Judah, Tamar, Zarah, and Pharez, were progenitors of the Messiah, and therefore their birth must be recorded; and as the birth, so also the circumstances of that birth, which, even had they not a higher end in view, would be valuable as casting light upon some very ancient customs, which it is interesting to understand. These are not forgotten in the preceding notes.
2. On what is generally reputed to be the sin of Onan, something very pointed should be spoken. But who dares and will do it, and in such language that it may neither pollute the ear by describing the evil as it is, nor fail of its effect by a language so refined and so laboriously delicate as to cover the sin which it professes to disclose? Elaborate treatises on the subject will never be read by those who need them most, and anonymous pamphlets are not likely to be regarded.
The sin of self-pollution, which is generally considered to be that of Onan, is one of the most destructive evils ever practised by fallen man. In many respects it is several degrees worse than common whoredom, and has in its train more awful consequences, though practised by numbers who would shudder at the thought of criminal connections with a prostitute. It excites the powers of nature to undue action, and produces violent secretions, which necessarily and speedily exhaust the vital principle and energy; hence the muscles become flaccid and feeble, the tone and natural action of the nerves relaxed and impeded, the understanding confused, the memory oblivious, the judgment perverted, the will indeterminate and wholly without energy to resist; the eyes appear languishing and without expression, and the countenance vacant; the appetite ceases, for the stomach is incapable of performing its proper office; nutrition fails, tremors, fears, and terrors are generated; and thus the wretched victim drags out a most miserable existence, till, superannuated even before he had time to arrive at man's estate, with a mind often debilitated even to a state of idiotism, his worthless body tumbles into the grave, and his guilty soul (guilty of self-murder) is hurried into the awful presence of its Judge! Reader, this is no caricature, nor are the colourings overcharged in this shocking picture. Worse woes than my pen can relate I have witnessed in those addicted to this fascinating, unnatural, and most destructive of crimes. If thou hast entered into this snare, flee from the destruction both of body and soul that awaits thee! God alone can save thee. Advice, warnings, threatenings, increasing debility of body, mental decay, checks of conscience, expostulations of judgment and medical assistance, will all be lost on thee: God, and God alone, can save them from an evil which has in its issue the destruction of thy body, and the final perdition of thy soul! Whether this may have been the sin of Onan or not, is a matter at present of small moment; it may be thy sin; therefore take heed lest God slay thee for it. The intelligent reader will see that prudence forbids me to enter any farther into this business. See the remarks at the end of Clarke's note at "Genesis 39:21".
