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Read the Bible
Easy-to-Read Version
Genesis 38:15
Bible Study Resources
Concordances:
- Nave'sDictionaries:
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- InternationalParallel Translations
When Yehudah saw her, he thought that she was a prostitute, for she had covered her face.
When Judah saw her, he thought her to be an harlot; because she had covered her face.
And Judah saw her and reckoned her to be a prostitute, for she had covered her face.
When Judah saw her, he thought she was a prostitute, because she had covered her face with a veil.
When Judah saw her, he thought she was a prostitute because she had covered her face.
When Judah saw her, he thought she was a [temple] prostitute, for she had covered her face [as such women did].
When Judah saw her, he assumed she was a prostitute, for she had covered her face.
When Iudah sawe her, he iudged her an whore: for she had couered her face.
Then Judah saw her, and he thought she was a harlot, for she had covered her face.
When Judah came along, he did not recognize her because of the veil. He thought she was a prostitute
When Y'hudah saw her, he thought she was a prostitute, because she had covered her face.
And Judah saw her, and took her for a harlot; because she had covered her face.
When Judah saw her, he thought she was a prostitute, for she had covered her face.
When Judah saw her, he thought her to be a harlot; because she had covered her face.
When Judah saw her, he thought that she was a prostitute, because she had her face covered.
When Judah saw her, he thought she was a prostitute, for she had covered her face.
And Judah saw her. And he thought her to be a harlot, because she had veiled her face.
Now whan Iuda sawe her, he thought it had bene an whoore, for she had couered hir face:
When Judah saw her, he thought her to be a harlot; for she had covered her face.
When Judah saw her he took her to be a loose woman of the town, because her face was covered.
When Iuda sawe her, he thought it had ben an harlot, because she had couered her face.
When Judah saw her, he thought her to be a harlot; for she had covered her face.
When Iudah saw her, he thought her to be an harlot: because she had couered her face.
And when Judas saw her, he thought her to be a harlot; for she covered her face, and he knew her not.
When Judah saw her, he thought her to be an harlot; for she had covered her face.
When Judah saw her, he thought she was a prostitute because she had covered her face.
And whanne Judas hadde seyn hir, he supposide hir to be an hoore, for sche hadde hilid hir face, lest sche were knowun.
And Judah seeth her, and reckoneth her for a harlot, for she hath covered her face,
When Judah saw her, he thought her to be a prostitute; for she had covered her face.
When Judah saw her, he thought her [to be] a harlot; because she had covered her face.
When Judah saw her, he thought that she was a prostitute, for she had covered her face.
When Judah saw her, he thought she was a harlot, because she had covered her face.
Judah noticed her and thought she was a prostitute, since she had covered her face.
When Judah saw her, he thought she was a woman who sold the use of her body. For she had covered her face.
When Judah saw her, he thought her to be a prostitute, for she had covered her face.
And Judah, seeing her, reckoned her to be an unchaste woman, - for she had covered her face.
When Juda saw her, he thought she was a harlot: for she had covered her face, lest she should be known.
When Judah saw her, he thought her to be a harlot, for she had covered her face.
Judah saw her and assumed she was a prostitute since she had veiled her face. He left the road and went over to her. He said, "Let me sleep with you." He had no idea that she was his daughter-in-law.
When Judah saw her, he thought she was a harlot, for she had covered her face.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Reciprocal: Genesis 29:23 - brought her Job 24:15 - disguiseth his face Proverbs 7:10 - the attire 1 Corinthians 6:16 - an harlot
Gill's Notes on the Bible
When Judah saw her, he thought her [to be] an harlot,.... By her posture and the place she was in:
because she had covered her face; with her veil, that he did not know her; for this is not given as a reason why he took her to be an harlot; the reason of this was, because she sat in the public road; but having covered her face he could not discern who she was, and therefore, from the other circumstance, concluded that she was an harlot, and sat there to prostitute herself to any that passed by.
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 38:15. Thought her to be a harlot — See the original of this term, Genesis 34:31. The Hebrew is זונה zonah, and signifies generally a person who prostitutes herself to the public for hire, or one who lives by the public; and hence very likely applied to a publican, a tavern-keeper, or hostess, Joshua 2:1; translated by the Septuagint, and in the New Testament, πορνη, from περναω, to sell, which certainly may as well apply to her goods as to her person.
It appears that in very ancient times there were public persons of this description; and they generally veiled themselves, sat in public places by the highway side, and received certain hire. Though adultery was reputed a very flagrant crime, yet this public prostitution was not; for persons whose characters were on the whole morally good had connections with them. But what could be expected from an age in which there was no written Divine revelation, and consequently the bounds of right and wrong were not sufficiently ascertained? This defect was supplied in a considerable measure by the law and the prophets, and now completely by the Gospel of Christ.
