- The first thing that strikes the reader of Genesis about this chapter is that it interrupts the flow of the Joseph saga which is resumed in chapter 39.
- In this regard this story of the life and times of Judah and his daughter-in-law Tamar seems out of place.
- But as will be seen, it serves to add an important part to the story of the descent of the messianic line, which thus far has extended through Abraham, Isaac and Jacob.
- The reader might expect the line to descend naturally through Jacob’s firstborn Reuben, or maybe even through his favorite son Joseph.
- A general principal in Genesis is that God’s preference for the younger child overrides that of the firstborn, Abel not Cain, Jacob not Esau, Judah not Reuben, Ephraim not Manasseh.
- This principle is very much in view in this present chapter.
- Another thing that challenges the reader is the time frame when all that is recorded in this chapter took place.
- The time frame for all that transpires in this chapter is quite limited.
- Judah separates from the brothers, he marries, he has three sons and the two oldest grow up, and marry, and Judah fathers twins by his daughter-in-law Tamar who is the heroine.
- Judah was about 22 years of age when he played a major role in the events that led to Joseph’s captivity, as he was born in the year 1699 BC.
- The year was 1678BC when Joseph went to Egypt and when Judah started his own separate movement.
- Twenty-two years later in 1656 BC the family of Jacob moved to Egypt and Judah was back in the fold.
- The opening words of this chapter, "And it came about at that time," references a time soon after the sale of Joseph into Egypt.
- The noun "time" (eth) has the prefixed definite article and the preposition beth ("in").
- Judah left the family immediately after the brothers came to Jacob with the bloodstained tunic.
- This means he was not apart of the Shechem fiasco, and the subsequent relocation to Hebron.
- Support for this view comes from the strong expression "And it came about at that very time" that opens this chapter, and the reference to the fact that "he went down from his brothers" to a place called Adullam (v.1).
- The verb translated "departed" (yarad) is misleading as it always means to descend or go down (cf. 11:5,7; 12:10; 15:11; 18:21; 24:16,18,45,46; 26:2; 28:12; 37:25,35; 39:1, etc.).
- Hebron is 3040 feet above sea level, and is one of the highest points in southern Canaan.
- So to go down to Adullam (identified with Tell esh-Sheikh Madkhur) in the Judean foothills northwest of Hebron (cf. 1Sam. 22:1; Mic. 1:15) would involve a descent.
- His role in the atrocity committed against Joseph and the guilt associated therewith perhaps was the catalyst the led him to separate from the family for a prolonged period of time (almost 22 years).
- The verb "visited" (natah) means literally ‘to turn aside’ (cf. v.19).
- It is an alternative expression for pitching one’s tent as in: 12:8; 26:25; 33:19; 35:21.
- It also means ‘to extend’ (24:14; 39:21; 49:15).
- Here, it perhaps has the added meaning of "joined up with."
- In any case, it was here that Judah pitched his tent and set up his camp.
- Judah was clearly doing all of this out of the will of God and in reaction to his dissatisfaction with the family.
- He was impetuous.
- Judah clearly at this stage in his life does not respect his father or his place in the plan; in other words he becomes self-righteous.
- He is going to show everyone how its supposed to be done!
- "Hirah" means possibly "rock" and is presumably the friend in v.20 who was dispatched to find Tamar.
- Judah finds himself in violation of the directive, operational, and geographical will of God.
- In v.2 we have the recording of his marriage to a Canaanite woman who is unnamed, but her father’s name was Shua ("ruler").
- The triple verbs "he saw" and "he took" and "he went in to her" suggests a marriage based on convenience and lust (cf. 3:6; 6:2; 12:15; 34:2; Judg. 14:1-2 a Samson-like marriage).
- "He took" is used of legitimate male/female union in the Bible (e.g., marriage).
- He does what he does in disregard for the family traditions which was, to stay away from Canaanite women (24:3; 28:1).
- Simeon as well married a Canaanite woman (46:10).
- On gets the distinct impression that Jacob had less and less control of his grown up sons from the time of the Joseph incident forward.
- The rapid sequence of "conceived," "bore," "called," suggest that the three sons of Judah were born in quick succession (vv. 3-5).
- "Er" means "guard" or "watchful"; "Onan" means "vigorous"; and Shelah" may mean "drawn out" (of the womb).
- "Chezib" (a name found nowhere else in the OT) may be equated with Achzib (Josh. 15:44; Mic. 1:14) in the central Shephelah.
Judah’s Failed Attempt at a Firstborn (vv. 6-11)
VERSE 6 Now Judah took a wife for Er his firstborn, and her name was Tamar
(rm'T' Hm'v.W ArAkB. r[el. hV'ai hd'Why> xQ;YIw: [waw w/Qal impf.3m.s. laqach take (as wife) + p.n. Judah + noun f.s.abs. ishshah wife + prep lamedh w/p.n. Er + noun m.s.constr.w/3m.s.suff. bekor firstborn + waw w/noun m.s.constr.w/3f.s.suff. shem name + p.n. Tamar]).
VERSE 7 But Er, Judah's firstborn, was evil in the sight of the LORD, so the LORD took his life (hw"hy> Whtemiy>w: hw"hy> ynEy[eB. [r; hd'Why> rAkB. r[e yhiy>w: [waw w/Qal impf.3m.s. hayah + p.n. Er + noun m.s.abs. bekor + p.n. Judah + adj.m.s.abs. ra evil + prep beth w/noun m. dual constr. ayin eye + p.n. Yahweh + waw w/Hiphil impf.3m.s.w/3m.s.suff. muth put to death (hiphil) + p.n. Yahweh]).
VERSE 8 Then Judah said to Onan, "Go in to your brother's wife, and perform your duty as a brother-in-law to her, and raise up offspring for your brother (^yxia'l. [r;z< ~qeh'w> Ht'ao ~Bey:w> ^yxia' tv,ae-la, aBo !n"Aal. hd'Why> rm,aYOw: [waw w/Qal impf.3m.s. amar + p.n. Judah + prep lamedh w/p.n. Onan + Qal imper.m.s. bo go + prep el + noun f.s.constr. ishshah wife + noun m.s.constr.w/2m.s.suff. ach brother + waw w/Pie limper.m.s. yabam perform the duty of a brother-in-law + d.o. marker w/3f.s.suff. "to her" + waw w/Hiphil imper.m.s. qum rise + noun m.s.abs. zera seed + prep lamedh w/noun m.s.constr.w/2m.s.suff. ach])."
VERSE 9 Onan knew that the offspring would not be his; so when he went in to his brother's wife (wyxia' tv,ae-la, aB'-~ai hy"h'w> [r;Z"h; hy<h.yI Al aL{ yKi !n"Aa [d;YEw: [waw w/Qal impf.3m.s. yada know + p.n. Onan + part ki + neg lo + prep lamedh w/3m.s.suff. "his" + Qal impf.3m.s. hayah + def.art.w/noun m.s.abs. zera + waw w/Qal perf.3m.s. hayah + part if + Qal perf.3m.s. bo + prep el + noun f.s.constr. ishshah wife + noun m.s.constr.w/3m.s.suff. ach], he wasted his seed on the ground in order not to give offspring to his brother [wyxia'l. [r;z<-!t'n> yTil.bil. hc'r>a; txeviw> [waw w/Piel perf.3m.s. shachath destroy; "he wasted" + noun both s.abs. eretz ground + prep lamedh w/part beliti; "in order not" + Qal infin.constr. nathan give + noun m.s.abs. zera seed + prep lamedh w/noun m.s.constr.w/3m.s.suff. ach]).
VERSE 10 But what he did was displeasing in the sight of the LORD; so He took his life also (Atao-~G: tm,Y"w: hf'[' rv,a] hw"hy> ynEy[eB. [r;YEw: [waw w/Qal impf.3m.s. ra-a do evil/bad;"was displeasing" + prep beth w/noun m. dual constr. ayin eye + p.n. Yahweh + rel.pro. asher + Qal perf.3m.s. ashah "he did" + waw w/Hiphil impf.3m.s. muth put to death + conj gam also + d.o. marker w/3m.s.suff.]).
VERSE 11 Judah then said to his daughter-in-law Tamar, "Live as a widow in your father's house until my son Shelah grows up (ynIb. hl've lD;g>yI-d[; %ybia'-tybe hn"m'l.a; ybiv. AtL'K; rm't'l. hd'Why> rm,aYOw: [waw w/Qal impf.3m.s. amar + p.n. Judah + prep lamedh w/p.n. Tamar + noun f.s.constr.w/3m.s.suff. kallah daughter-in-law + Qal imper.f.s. yashab dwell; "Live" + noun f.s.abs. almanah widow + noun m.s.constr. bayith house + noun m.s.constr.w/2f.s.suff. abh father + part adh until + Qal perf.3m.s. gadal grow up + p.n. Shelah + noun m.s.constr.w/1s. ben son])."
For he thought, "He may die too, just like his brothers (wyx'a,K. aWh-~G: tWmy"-!P, rm;a' yKi [part ki for + Qal perf.3m.s. amar say; "he thought" + part peh lest + Qal impf.3m.s. muth die + conj gam too + pro.3m.s. hu he + prep kaph w/noun m.p.constr.w/3m.s.suff. ach])."
So Tamar went to live in her father's house (h'ybia' tyBe bv,Tew: rm'T' %l,Tew: [waw w/al impf.3f.s. yashab dwell, remain + noun m.s.constr. bayith house + noun m.s.constr.w/3f.s.suff. abh father]).
ANALYSIS: VERSES 6-11
- Years pass, and Judah’s sons barely attain adult status, if that.
- They could even have been older youths (17-19) when Judah demanded that the oldest get married.
- Judah feels free to take as wife for himself, but does not extend the same freedom to his sons as he is on an energy of the flesh mission.
- Why would he be so anxious to have his oldest son marry, who was still quite young?
- He imagined that he could establish a covenant community, separate from the one he was raised up in.
- There is no overriding evidence that he totally abandoned the faith of his fathers.
- He just vainly imagined that he could establish a better life, and a better society, than the one he had been privileged to grow up in.
- So he, during those years held in disdain his father and his brothers.
- He got his eyes on people and he probably held guilty feelings for the Joseph incident.
- With verse 6 we are introduced to the heroine of the story.
- Tamar means "date palm," and she was no doubt a Canaanite woman.
- Judah did what it took to secure a wife for his oldest son Er.
- A humorous thing: Evil spelled backward is Er!
- We could say, based on v.7, that "Er erred" (lit. "Er did evil").
- "Er erred" is an attempt to capture the pun.
- The nature of his STA activity is not important, only that it was of such a kind that the "LORD took his life."
- Er is the first person in the Bible, that it is said explicitly, that Yahweh took his life.
- The main point is that Er deserved to die; it was not Tamar’s fault.
- So God frustrates Judah’s attempt to gain a firstborn for his new society.
- Not to be denied, Judah assigns his second-born to fulfill the ancient custom known to students of the OT as the levirate obligation.
- With the death of the ill-fated Er, Tamar was left a childless widow.
- Under Hebrew law at this early stage in the development of the new race, a widow was expected to marry a surviving brother, so that the deceased brother’s name would not be erased from the family tree (cf. Deut. 25:6).
- In other words, the first male child from this second marriage was to carry the name of his deceased brother.
- The custom, so bizarre to the modern reader, was widely practiced among Israel’s neighbors, the Assyrians and the Hittites, and Nuzi and Ugarit held to this custom.
- The duty to marry one’s widowed sister-in-law was not always welcomed, and according to Deut. 25:5-10, there was a ceremony, whereby a man who refused to marry his widowed sister-in-law is put to public shame.
- But at least he was not obliged to marry her!
- Gen. 38 seems to reflect a stricter stage in the law in which the obliged was mandatory, and the responsibility for ensuring that it was carried out rested with the widow’s father-in-law, in this case Judah.
- So Judah acts promptly to fulfill the levirate obligation (v.8) to "produce a descendant for your brother," and he commands Onan to fulfill his duty.
- The terms "descendants" has the same meaning in Judah’s way of thinking that has been promised to the Abraham, Isaac, and Jacob.
- Onan only superficially obeys his father, and in rebellion to the levirate law practices coitus interruptus.
- The Hebrew of v. 9 makes it clear that Onan did not do this on just one or two occasions, but every time that he and Tamar had sex.
- His sin was his unwillingness to have a son that bore his brother’s paternity; a son that was not legally his.
- This action on his part is what offended the Lord.
- He pretended to be compliant, but refused to impregnate Tamar.
- The terminology and syntax of v.10 is very similar to v. 7 which makes one wonder if Er’s sin was not the same, but this cannot be proven.
- Was God offended by Onan’s contraceptive methods?
- In Onan’s case his actions were a direct assault on God’s directive to the patriarchs to be fruitful and multiply (17:6, 20; 28:3; 35:11).
- Onan deliberately demonstrates his opposition to the divine agenda.
- For this reason the Lord "took his life also."
- At this stage of the story Judah refuses to let Tamar marry his youngest son in order to fulfill the levirate law (v.11).
- Judah feels that Tamar is jinxed (black widow), or bad luck, and does not want to risk the life of his only surviving son.
- He promises her his next son, but plans not to fulfill the very law he was trying to implement.
- He wanted a firstborn but at this stage of his efforts he was totally frustrated.
- He makes the excuse that Shelah is too young for marriage.
- As a latter verse will make apparent, Tamar saw through Judah’s ruse.
- Judah loses two sons and does not mourn either one, as he is at this time in his life a callous man.
- Nothing is said about Tamar’s feelings, but we know from the latter narrative that she wanted an heir.
- She had been indoctrinated in the beliefs, however truncated and distorted, relative to the promises made to the patriarchs, by her father-in-law Judah.
- She had become a believer with limited understanding.
- So Tamar obeyed her father-in-law and went back to her father’s house and bided her time.
Judah’s Deception by Tamar (vv. 12-18)
VERSE 12 Now after a considerable time Shua's daughter, the wife of Judah, died
(hd'Why>-tv,ae [;Wv-tB; tm'T'w: ~ymiY"h; WBr>YIw: [waw w/Qal impf.3m.p. rabah be much + def.art.w/noun m.p.abs. yom day + waw w/Qal impf.3f.s. muth die + noun f.s.abs. bath + p.n. Shua + noun f.s.constr. ishshah wife + p.n. Judah]; and when the time of mourning was ended, Judah went up to his sheepshearers at Timnah, he and his friend Hirah the Adullamite [ht'n"m.Ti ymiL'du[]h' Wh[ere hr'yxiw> aWh Anaco yzEz]GO-l[; l[;Y:w: hd'Why> ~x,N"YIw: [waw w/Niphal impf.3m.s nacham mourn + p.n. Judah + Qal impf.3m.s. alah go up + prep al + Qal part.m.p.constr. gazaz shear; "sheapshearers" + noun f.s.constr.w/3m.s.suff. ts-on flock + pro.3m.s. hi he + waw w/p.n. Hirah + noun m.s.constr.w/3m.s.suff. rea friend + def.art.w/p.n. Adullamite + p.n. Timnah]).
VERSE 13 It was told to Tamar, "Behold, your father-in-law is going up to Timnah to shear his sheep (Anaco zgOl' ht'n"m.ti hl,[o %ymix' hNEhi rmoale rm't'l. dG:YUw: [waw w/Hophal impf.3m.s. nagadh tell + prep lamedh w/p.n. Tamar + prep lamedh w/Qal infin.constr. amar say + interj hinneh + noun m.s.constr.w/2.m.s.suff. cham father-in-law + Qal part.m.s.abs. alah go up + p.n. Timnah + prep lamedh w/Qal infin.constr. gazaz shear + noun f.s.constr.w/3m.s.suff. ts-on flock])."
VERSE 14 So she removed her widow's garments and covered herself with a veil, and wrapped herself (@L'[;t.Tiw: @y[iC'B; sk;T.w: h'yl,['me Ht'Wnm.l.a; ydeg>Bi rs;T'w: [waw w/Hiphil impf.3m.s. sur turn aside; "removed" + noun m.p.constr. beged garment + noun f.s.constr.w/3f.s.suff. almanuth widowhood + prep min w/prep al w/3f.s.suff. = ‘from upon her’ + waw w/Piel impf.3f.s. kasah cover + def.art.w/prep beth w/noun m.s.abs. tsa-iph veil, shawl + waw w/Hithpael impf.3f.s. alaph cover = ‘she disguised [herself]], and sat in the gateway of Enaim, which is on the road to Timnah [ht'n"m.Ti %r,D,-l[; rv,a] ~yIn:y[e xt;p,B. bv,Tew: [waw w/Qal impf.3f.s. yashab sit + prep beth w/noun m.s.abs. pethach doorway; "gateway" + p.n. Enaim + rel.pro. asher + prep al + noun both s.abs. derek way; "road" + p.n. Timnah]; for she saw that Shelah had grown up, and she had not been given to him as a wife [hV'ail. Al hn"T.nI-al{ awhiw> hl've ld;g"-yKi ht'a]r' yKi [part ki for + Qal perf.3f.s. ra-ah see + part ki that + Qal perf.3m.s. gadal grow up + p.n. Shelah + waw w/pro.3f.s. hi she + neg lo + Niphal perf.3f.s. nathan give + prep lamedh w/3f.s.suff. + prep lamedh w/noun f.s.abs. ishshah wife]).
VERSE 15 When Judah saw her, he thought she was a harlot, for she had covered her face (h'yn<P' ht'S.ki yKi hn"Azl. h'b,v.x.Y:w: hd'Why> h'a,r>YIw: [waw w/Qal impf.3m.s.w/3f.s.suff. ra-ah see + p.n. Judah + waw w/Qal impf.3m.s.w/3f.s.suff. chashab think + prep lamedh w/Qal part.f.s.abs. zanah harlot + part. ki + Piel perf.3f.s. kasah cover + noun m.p.constr.w/3f.s.suff. paneh face]).
VERSE 16 So he turned aside to her by the road, and said, "Here now, let me come in to you" (%yIl;ae aAba' aN"-hb'h' rm,aYOw: %r,D,h;-la, h'yl,ae jYEw: [waw w/Qal impf.3m.s. natah extend; "turned aside" + prep el w/3f.s.suff. + prep el + def.art.w/noun both s.abs. derek; "road" + waw w/Qal impf.3m.s. amar say + Qal imper.m.s. yahab come!; "Here now" + Qal impf.1s. bo go, come + prep el w/2f.s.suff.]; for he did not know that she was his daughter-in-law [awhi AtL'k; yKi [d;y" al{ yKi [part ki + neg lo + Qal perf.3m.s. yada know + noun f.s.constr.w/3m.s.suff. kallah daughter-in-law + pro.3f.s. hi she].
And she said, "What will you give me, that you may come in to me (yl'ae aAbt' yKi yLi-!T,Ti-hm; rm,aTow: [waw w/Qal impf.3f.s amar + interrog mah what? + Qal impf.2m.s. nathan give + prep lamedh w/1s.suff. + part ki that + Qal impf.2m.s.suff. bo come + prep el w/1s.suff.])?"
VERSE 17 He said, therefore, "I will send you a young goat from the flock (!aCoh;-!mi ~yZI[i-ydIG> xL;v;a] ykinOa' rm,aYOw: [waw w/Qal impf.3m.s. amar + pro.1s. anoki I + Piel impf.1s. shalach send + noun m.s.constr. gedi kid; "young goat" + prep min + def.art.w/noun both s.abs. ts-on flock])."
She said, moreover, "Will you give a pledge until you send it (^x,l.v' d[; !Abr'[e !TeTi-~ai rm,aTow: [waw w/Qal impf.3f.s. amar + part im if + Qal impf.2m.s. nathan give + noun m.s.abs. erabon pledge + part adh until + Qal infin.constr.w/2m.s.suff. shalach send])?"
VERSE 18 He said, "What pledge shall I give you (%L'-!T,a, rv,a] !Abr'[eh' hm' rm,aYOw: [waw w/Qal impf.3m.s. amar + interrog mah what? + def.art.w/noun m.s.abs. erabon pledge + rel.pro. asher + Qal impf.1s. nathan give + prep lamedh w/2f.s.suff.])?"
And she said, "Your seal and your cord, and your staff that is in your hand (^d,y"B. rv,a] ^J.m;W ^l,ytip.W ^m.t'xo rm,aTow: [waw w/Qal impf.3f.s. amar + noun m.s.constr.w/2m.s.suff. chotham seal + waw w/noun m.s.constr.w/2m.s.suff. pathil cord + waw w/noun m.s.constr.w/2m.s.suff. matteh staff + rel.pro. asher + prep beth w/noun f.s.constr.w/2m.s.suff. yadh hand])."
So he gave them to her and went in to her, and she conceived by him (Al rh;T;w: h'yl,ae aboY"w: HL'-!T,YIw: [waw w/Qal impf.3m.s. nathan give + prep lamedh w/3f.s.suff. + waw w/Qal impf.3m.s. bo go + prep el w/3f.s.suff. "to her" + waw w/Qal impf.3f.s. harah conceive + prep lamedh w/3m.s.suff. "by him"]).
VERSE 19 Then she arose and departed, and removed her veil and put on her idow's garments (Ht'Wnm.l.a; ydeg>Bi vB;l.Tiw: h'yl,['me Hp'y[ic. rs;T'w: %l,Tew: ~q'T'w: [waw w/Qal impf.3f.s qum arise + waw w/Qal impf.3f.s halak + noun m.s.constr.w/3f.s.suff. tsa-iph shawl + prep min w/prep al w/3f.s.suff. + waw w/Qal impf.3f.s. labash put on + noun m.p.constr. begedh garment + noun f.s.constr.w/3f.s.suff. almanuth widowhood]).
ANALYSIS: VERSES 12-19
- Judah’s experience parallels those of his father.
- Both lose a son or sons, and both lose their wives.
- When Judah separated from the family and started his own thing he probably held a contemptuous attitude towards Jacob.
- He thought he could do better and so acted in an arrogant fashion.
- Jacob had been deceived by others more than once.
- First Laban, and now his sons in regard to Joseph.
- Judah did not mourn the loss of his sons, Er and Onan, but now he mourns over the loss of his wife (v.12).
- We know nothing about this woman; and the most we can say is that Judah loved her The phrase "after a considerable time" (NAS) is literally, "and there were a great many days" (verb plus def.art.w/pl. noun ‘day’).
- The time between the death of Onan and the exile of Tamar to her father’s house is what is in view in this expression which could be translated "after a long time."
- In the present context it focuses upon Judah’s failure to keep his word to Tamar regarding the promises marriage to Judah’s surviving son Shelah
- The "many days later" could have been perhaps a year.
- It was long enough to show Tamar that Judah had not intention of ever allowing Shelah to marry Tamar.
- Judah, in contrast to his father (cf. 37:35), "was comforted" (the NAS "when the time of mourning was ended" is not a good translation as it is interpretive rather than literal).
- The text reads: "Judah was comforted" indicating that he had recovered from his grief.
- Judah like his father was a owner of a herd of sheep which he "went up" to oversee the annual sheep-shearing event.
- "Timnah" was a village in the Shephelah on the border of the future tribes of Judah and Dan (Josh. 15:10), the scene of Samson’s exploits (Judg. 14:1-5).
- It has been identified with Tel el Batsshi about four miles west-northwest of Beth-Shemesh.
- Sheep-shearing was a lively festive occasion (1Sam. 25:2-37; 2Sam. 13:23-28).
- Accompanying him was his long-time friend Hirah (cf. v.1).
- Like his father before him, it is now Judah’s turn to be deceived.
- Up until this event Tamar has been seen to be compliant, acted upon—or, not acted upon—by Judah and his sons.
- Last we heard of her she went off and dwelt with her father dawning the garments of widowhood (v.11).
- She lived in relative isolation forgotten by Judah and his people.
- But as chance would have it, she got word that her father-in-law was headed to Timnah for the annual sheep-sheering festival (v.13).
- While not actually saying that Tamar dressed as a prostitute, the text implies that she took on the dress and posture so that she would be easily taken for one (v.14).
- One is reminded of the disguise Jacob assumed and to a lesser extent the disguise Leah assumed on Jacob’s wedding night.
- The injustice done to Tamar by Judah illicits a reaction from Tamar, who boldly risks all to gain a son to fill the firstborn role in the family of Judah, having been denied what was promised her.
- She strategically positions herself "in the gateway of Enaim."
- This rendering is suspect.
- We know of no "Enaim" otherwise in the OT.
- The NEB and JB, following the Targs., Pesh., and Vulg. understand the expression as the parting of the roads, a crossroads ("where the road forks in two directions").
- It has been suggested that the phrase be petach enayim ought to be compared to kesuth enayim in 20:16, literally, "a covering of the eyes."
- When the truth of Sarah’s identity is revealed to Abimelech after he had almost committed adultery with her, Abimelech gives to Abraham a thousand shekels of silver, which is to serve as a "covering of the eyes."
- The money will vindicate Sarah publicly from any suspicion of irregular sexual behavior and will be a compensation for any embarrassment she has had to live with.
- If kesuth enayim signifies vindication from sexual misconduct, then petach enayim may signify the opposite—to pose in such a way to cause one to stop, look, and open his eyes.
- The expression is a double entendre (meaning): Enaim is not only the place where Tamar encountered Judah, but also her invitation to have sex.
- So at the "opening of the eyes" Judah’s eyes are closed as to the identity of his sex partner.
- V. 14b reminds of us why she took this risky ruse: her father-in-law’s duplicity forced to do this.
- Judah never intended to bring Shelah and Tamar together in marriage and so he tricked her.
- Like Jacob before him, the perpetrator of deceit (Judah visa vi Jacob in the matter of Joseph) is now the victim of deceit.
- Judah fell for the bait, due to her location and her covering of her face (v.15).
- The narrator tells us that Judah assumed (Heb. hasabh, lit. "thought") that the incognito Tamar was a zonah, a common prostitute.
- Tamar removes her widow’s garb, and veils herself to conceal her identity, perfumes herself and positions herself at bepetach enayim (lit. "at the opening of the eyes").
- She set up her tent at the fork in the road.
- We can easily speculate as to how she knew the particulars about Judah’s itinerary and especially his sexual proclivities.
- There is no evidence in the OT that prostitutes wore veils.
- Prostitutes painted their faces with heavy makeup, especially around the eyes (Jer. 4:30; Ezek. 23:40).
- A veil might be a sign of mourning (2Sam. 15:30).
- But Tamar’s wearing of a veil was to make Judah think she was a prostitute (v.15).
- It also was intended to prevent him from recognizing her.
- It was not just the veil, but Tamar’s location at this crossroads that made her out to be a prostitute.
- Tamar’s more noble purpose is not without parallel in the OT.
- For her the end justified the means.
- One is reminded of Esther’s exploitation of Ahasuerus’s sexual desires for the achievement of delivering her people.
- Judah interpreted her covering of her face as a safety measure so she could not be readily identified and prosecuted.
- Two times in this chapter the verb translated here "turned aside" (natah) is used in connection with Judah’s actions.
- The first is in connection with Judah’s separation from his father and brothers to start his own separatist movement ("visited" v.1) when he pitched his tent at Adullam.
- Here the lodging is of a different sort!
- Judah goes over to where Tamar has her small tent set up and he gets directly to the point: "Here now, let me come in to you."
- Her response is equally direct and to the point: "What will you give me, that you may come in to me?"
- In vv. 15 & 16 there are four ki clauses binding the two verse together (2 in v. 15 and 2 in v.16).
- Judah offers her a kid from the flock, which means that she would have to be paid latter as he would not have such an animal with him.
- Tamar shrewdly demands "a pledge" as she has anticipated the problem of coming up pregnant with no proof as to the father’s identity.
- Judah sets the price, Tamar decides on the pledge.
- He is to leave her his "seal", his "cord," and his "staff."
- A pledge for a prostitute is unique to Gen. 38:17-18.
- The "seal" was made of stone or metal and was attached to a "cord" affixed around the neck.
- The "staff" served as an additional means of identification as they were sometimes quite individualistic.
- Tamar in reality does not request these items as a promissory note, but rather to be used latter as proof of the father’s identity.
- The narrator informs us that once the deal was struck ("he gave to her") that the two had sex ("he went in to her") and that Tamar became pregnant ("she conceived"; v. 18b).
- This scene ends with Tamar exiting the area, removing her veil and her dressing herself with her widow’s garb, so that when she arrived back at home no one would know the better (v.19).
Judah Further Frustrated (vv. 20-23)
VERSE 20 When Judah sent the young goat by his friend the Adullamite, to receive the pledge from the woman's hand, he did not find her
(Ha'c'm. al{w> hV'aih' dY:mi !Abr'[eh' tx;q;l' ymiL'du[]h' Wh[ere dy:B. ~yZI[ih' ydIG>-ta, hd'Why> xl;v.YIw: [waw w/Qal impf.3m.s. shalach send + p.n. Judah + d.o. marker + noun m.s.constr. gedi kid; "young" + def.art.w/noun f.p.abs. ez goat + prep min w/noun f.s.constr. yadh hand + noun m.s.constr. rea w/3m.s.suff. rea friend + def.art.w/p.n. Adullamite +prep lamedh w/Qal infin.constr. laqach take; "receive" + prep min w/noun f.s.constr. yadh hand + def.art.w/noun f.s.abs. ishshah woman + waw w/neg lo + Qal perf.3m.s.w/3f.s.suff. matsa find]).
VERSE 21 He asked the men of her place, saying, "Where is the temple prostitute who was by the road at Enaim (%r,D'h;-l[; ~yIn:y[eb' awhi hv'deQ.h; hYEa; rmoale Hm'qom. yven>a;-ta, la;v.YIw: [waw w/Qal impf.3m.s. sha-al inquire + d.o. marker + noun m.p.constr. ish man + noun m.s.constr.w/3f.s.suff. maqom place + prep lamedh w/Qal infin.constr. amar say + interrog ayyeh where? + def.art.w/noun f.s.abs. qadesh temple prostitute + pro.3f.s. hi she; "who" + prep beth w/p.n. Enaim + prep al + def.art.w/noun both s.abs. derek])?"
But they said, "There has been no temple prostitute here (hv'deq. hz<b' ht'y>h'-al{ Wrm.aYOw: [waw w/Qal impf.3m.p. amar + neg lo + Qal perf.3f.s. hayah "has been" + prep beth w/adj.m.s.abs. zeh this; "here" + noun f.s.abs. qadesh temple prostitute])."
VERSE 22 So he returned to Judah, and said, "I did not find her; and furthermore, the men of the place said, 'There has been no temple prostitute here (hv'deq. hz<b' ht'y>h'-al{ Wrm.a' ~AqM'h; yven>a; ~g:w> h'ytiac'm. al{ rm,aYOw: hd'Why>-la, bv'Y"w: [waw w/Qal impf.3m.s. shub return + prep el + p.n. Judah + waw w/Qal impf.3m.s. amar + neg lo + Qal perf.1s.w/3f.s.suff. matsa find + waw w/conj gam also + noun m.p.constr. ish + def.art.w/noun m.s.abs. maqom place + Qal perf.3m.p. amar + neg lo + Qal perf.3f.s. hayah + prep beth w/adj.m.s.abs. zeh this, such + noun f.s.abs. qadesh temple prostitute]).'"
VERSE 23 Then Judah said, "Let her keep them, otherwise we will become a laughingstock (zWbl' hy<h.nI !P, Hl'-xQ;Ti hd'Why> rm,aYOw: [waw w/Qal impf.3m.s. amar + p.n. Judah + Qal impf.3f.s.juss. laqach keep + prep lamedh w/3f.s.suff. + part peh lest + Qal impf.1p. hayah + prep lamedh w/noun m.s.abs. buz ridicule; "laughingstock]).
After all, I sent this young goat, but you did not find her (Ht'ac'm. al{ hT'a;w> hZ<h; ydIG>h hNEhi [interj. hinneh "after all" + Qal perf.1s. shalach send + def.art.w/noun m.s.abs. gedi goat, kid + def.art.w/adj.m.s.abs. zeh this + waw w/pro.2m.s.suff. attah you + neg. lo + Qal perf.2m.s.w/3f.s.suff. matsa find])."
ANALYSIS: VERSES 20-23
- Those who might regard Judah as honorable, miss the point of this episode.
- He had already reneged on his promise to give his son Shelah to Tamar in marriage.
- Here he is anxious to pay the goat he had promised to a common prostitute.
- What Judah really wants is the distinctive items that point to him.
- The manner in which he goes about making the agreed upon payment shows us that he does not want to be publicly associated with the practice of prostitution.
- Rather than go himself, he sends his closest friend to do his dirty work.
- In a culture in which prostitution was not illegal but carried with it a stigma for the participants.
- Judah seeks to remain aloof, hiding his sin, and sending Hirah to find the woman and discreetly make the payment.
- Hirah goes to the crossroads but the woman is not there (v.20) so he must citizens living in the immediate vicinity of her whereabouts.
- Even Hirah uses a euphemism when he refers to her as "holy woman" (def.art.w/f.s. noun qadosh; v.21).
- Temple prostitutes were more respectable than common whores.
- This expression is commonly and correctly translated "temple prostitute" or "cult prostitute" (Deut. 23:17; Hos. 4:14).
- Tamar simply passed herself off as a common prostitute as there is not evidence that she sought to present herself as a cult prostitute.
- The citizens queried simply tell Hirah that there "has been no temple prostitute here."
- Hirah returns to Judah and tells him precisely what the citizens living in the area told him (v. 22).
- Eventually Judah calls off the search to avoid becoming a public "laughingstock/joke" (v.23).
- Judah does not want to be known as the man whom a common street prostitute outwitted.
- So he would rather lose his personal items that engage in an extended search which would draw the wrong kind of publicity.
- Judah’s fear was well founded, for it he was not already a joke, he would be in just three months!
- Judah exhibits his usual self-righteousness before his friend when he declares, "After all, I sent this young goat, but you did not find her."
- Judah is not concerned about the nature of his sin, but only about maintaining his reputation.
Tamar Vindicated, Judah Embarrassed (vv. 24-26)
VERSE 24 Now it was about three months later that Judah was informed
(rmoale hd'Whyli dG:YUw: ~yvid'x\ vl{v.miK. yhiy>w: [waw w/Qal impf.3m.s. hayah + prep kaph w/prep min w/adj.f.s.constr. shalosh three + noun m.p.abs. chodesh month + waw w/Hophal impf.3m.s. nagad make known + prep lamedh w/p.n. Judah + prep lamedh w/Qal infin.constr. amar "saying"], "Your daughter-in-law Tamar has played the harlot, and behold, she is also with child by harlotry [~ynIWnz>li hr'h' hNEhi ~g:w> ^t,L'K; rm'T' ht'n>z" [Qal perf.3f.s. zanah commit fornication; be a prostitute + p.n. Tamar + noun f.s.constr.w/2m.s.suff. kallah daughter-in-law + waw w/conj gam also + interj hinneh + adj.f.s.abs. harah pregnant + prep lamedh w/noun m.p.abs. zenunim fornication; "has played the harlot"])."
Then Judah said, "Bring her out and let her be burned
(@reF'tiw> h'WayciAh hd'Why> rm,aYOw: [waw w/Qal impf.3m.s. amar + p.n. Judah + Hiphil imper.m.p.w/3f.s.suff. yatsa go out + waw w/Niphal imperf.3f.s.juss. sharaph burn])!"
VERSE 25 It was while she was being brought out that she sent to her father-in-law, saying, "I am with child by the man to whom these things belong (hr'h' ykinOa' AL hL,ae-rv,a] vyail. rmoale h'ymix'-la, hx'l.v' ayhiw> taceWm awhi [pro.3f.s. hi she + Hophal part.f.s.abs. yatsa bring out + waw w/pro.3f.s. hi she + Qal perf.3f.s shalach send + prep el + noun m.s.constr.w/3f.s.suff. cham father-in-law + prep lamed w/Qal infin.constr. amar + prep lamedh w/noun m.s.abs. ish man + rel.pro. asher + adj.p.abs. elleh these + prep lamedh w/3m.s.suff. "belong" + pro.1s. anoki I + adj.f.s.abs. harah pregnant])."
And she said, "Please examine and see, whose signet ring and cords and staff are these (hL,aeh' hJ,M;h;w> ~yliytiP.h;w> tm,t,xoh; ymil. an"-rK,h; rm,aTow: [waw w/Qal impf.3f.s. amar + Hiphil imper.m.s. nakar recognize; "examine" + interj na please + prep lamedh w/interrog min whose, who + def.art.w/noun f.s.abs. chothemeth seal, signet ring + waw w/noun m.p.abs. pathil cord + waw w/def.art.w/noun m.s.abs. matteh staff + def.art.w/adj.p.abs. elleh these])?"
VERSE 26 Judah recognized them, and said, "She is more righteous than I, inasmuch as I did not give her to my son Shelah (ynIb. hl'vel. h'yTit;n>-al{ !Ke-l[;-yKi yNIM,mi hq'd>c' rm,aYOw: hd'Why> rKeY:w: [waw w/Hiphil impf.3m.s. nakar recognize + p.n. Judah + waw w/Qal impf.3m.s. amar + Qal perf.3f.s. tsadaq be righteous + prep min w/1s.suff. "than I" + part ki + prep al + adv ken = "inasmuch" + neg lo + Qal perf.1s.w/3f.s.suff. nathan give + p.n. Shelah + noun m.s.constr.w/1s.suff. ben])."
And he did not have relations with her again (hT'[.d;l. dA[ @s;y"-al{w> [waw w/neg lo + Qal perf.3m.s. yasaph do again; "have…again" + adv odh again + prep lamedh w/Qal infin.constr.w/3f.s.suff. yada know; "relations with her"]).
ANALYSIS: VERSES 24-26
- This is of course the climatic scene in which Tamar plays the trump card and forces Judah to publicly admit that he wronged her.
- Three months into her sought for pregnancy, Tamar’s condition is brought to the attention of Judah the spiritual leader of this separatist movement (v.24).
- In certain aspects this story is similar to the David-Bathseba liaison (2Sam. 11).
- Both stories have an immoral sexual act resulting in a pregnancy.
- Both have a period of quietness (3 months here).
- Both involve a male who hopes the incident is covered up or forgotten (as here).
- Both men exhibit righteous indignation when informed of the misconduct of another.
- Both Judah and David are trapped into admitting their sin.
- Tamar was told by unnamed informers that Judah was going to Timnah to oversee sheep-shearing, and Judah was informed that Tamar was pregnant outside wedlock.
- "Your daughter-in-law has played the harlot" does not refer to actual prostitution but simply to the commission of fornication (Qal perf. zanah).
- The sin between Judah and Tamar was not adultery as neither of them was married at the time.
- Judah acting as the self-delegated authority orders somebody to bring her out of her house, and on the spot prescribes capital punishment by being burned alive (v.24).
- Based on the simple report of her pregnancy and apart from the any questioning of the accused Judah reaches his own conclusion and proceeds to impose the punishment.
- There is no questioning of the accused; there is no attempt to identify her lover.
- Under the Law only two crimes were punishable by burning the victim to death: (1) sex with one’s mother-in-law (Lev. 20:14); and prostitution by a priest’s daughter (Lev. 21:9).
- Sex sins which called for capital punishment under the Law usually involved being stoned to death by the community.
- In Lev. 20:12 the law calls for the death penalty if a man lies with his daughter-in-law.
- Capital punishment was proscribed for a betrothed female who had sex before marriage (Lev. 20:12).
- Tamar was promised to Shelah, but Judah reneged on his promise fearing death of his remaining son to establish a firstborn for his deceased son Er.
- I have not found what the penalty was for common prostitution in Israel (e.g., the two prostitutes who came before Solomon in an dispute over a baby).
- Judah’s insistence that Tamar be burned at the stake is simply an outburst of indignation, a spontaneous reaction, and hardly reflective of proper judicial conduct for sexual misbehavior.
- Tamar at the time of this inquisition is a widow and she isn’t even living in Judah’s house but rather in the house of her own father.
- It would appear that Judah is acting on behalf of his young son Shelah to whom Tamar is betrothed but not married.
- Tamar does not identify herself immediately; she waits until she is "being brought out"; then she produces evidence that will identify her illicit partner (25).
- Here is one of the few instances in the OT where material exhibits are introduced as evidence when an accusation of misconduct has been made.
- Tamar by proxy asks her judge to "examine and see, whose signet ring, and cords and staff are these."
- So Tamar plays her trump card and the case against her collapses.
- Her judge declares her innocent when he declares that she is "more righteous than I."
- Her judge declares that there were mitigating circumstances involved as per "I did not give her to my son Shelah (as promised)."
- So Judah declares her innocent of a capital offense while admitting his own guilt.
- Tamar subversive actions where designed to achieve an heir for her deceased husband Er.
- All of the planning by both Judah and Tamar to attain a firstborn heir for Er was negated.
- Instead, the line of messianic descent went through Judah and Tamar’s firstborn by Judah—Perez.
- Tamar’s energy of the flesh tactic actually worked as God is the One who designated the male line of descent from Jacob through Judah and Perez.
- The narrator informs that Judah and Tamar had no sexual relations after this.
- Judah probably did not want to live with the implication of incest with a daughter-in-law.
- But God honored the illicit union when Perez was granted the birthright.
The Birth of the Twins (vv. 27-30)
VERSE 27 It came about at the time she was giving birth, that behold, there were twins in her womb
(Hn"j.biB. ~ymiAat. hNEhiw> HT'd>li t[eB. yhiy>w: [waw w/Qal impf.3m.s. hayah + prep beth w/noun both s.abs. eth time + Qal infin.constr.w/3f.s.suff. yaladh bear + waw w/interj hinneh + noun m.p.abs. to-am twin + prep beth w/noun f.s.constr.w/3f.s.suff. betem womb]).
VERSE 28 Moreover, it took place while she was giving birth, one put out a hand, and the midwife took and tied a scarlet thread on his hand, saying, "This one came out first (hn"voarI ac'y" hz< rmoale ynIv' Ady"-l[; rvoq.Tiw: td,L,y:m.h; xQ;Tiw: dy"-!T,YIw: HT'd>lib. yhiy>w: [waw w/Qal impf.3m.s. hayah + prep beth w/Qal infin.constr.w/3f.s. yalad bear; "giving birth" + waw w/Qal impf.3m.s. nathan give; "put out" + Qal perf.3f.s laqach take + def.art.w/Piel part.f.s.abs. yaladh "midwife" + waw w/Qal impf.3f.s. qashar bind, tie + prep al + noun f.s.constr.w/3m.s.suff. yadh hand + noun m.s.abs. shani scarlet + prep lamedh w/Qal infin.constr. amar + adj.m.s.abs. zeh this + Qal perf.3m.s. yatsa come forth + adj.f.s.abs. rishon first])."
VERSE 29 But it came about as he drew back his hand, that behold, his brother came out (wyxia' ac'y" hNEhiw> Ady" byvimeK. yhiy>w: [waw w/Qal impf.3m.s. hayah + prep kaph w/Hiphil part.m.s.abs. shub return; "drew back" + noun f.s.constr.w/3m.p.suff. yadh hand + waw w/interj hinneh + Qal perf.3m.s. yatsa come out + noun m.s.constr.w/3m.s.suff.]).
Then she said, "What a breach you have made for yourself (#r,P' Amv. ar'q.YIw: #r,P' ^yl,[' T'c.r;P'-hm; rm,aTow: [waw w/Qal impf.3f.s. amar + interrog mah what + Qal perf.2m.s. parats break (through); "your have made" + prep al w/2m.s.suff. "for yourself" + noun m.s.asbs. peretz breach])!"
So he was named Perez (#r,P' Amv. ar'q.YIw: [waw w/Qal impf.3m.s. qara + noun m.s.constr.w/3m.s.suff. shem + p.n. Perez]).
VERSE 30 Afterward his brother came out who had the scarlet thread on his hand; and he was named Zerah (xr;z" Amv. ar'q.YIw: ynIV'h; Ady"-l[; rv,a] wyxia' ac'y" rx;a;w> [waw w/adv achar afterward + Qal perf.3m.s. yatsa come out + noun m.s.constr.w/3m.s.suff. ach + rel.pro. asher + prep al + noun f.s.constr.w/3m.s.suff. yad hand + def.art.w/noun m.s.abs. shani scarlet + waw w/Qal impf.3m.s. qara + noun m.s.constr.w/3m.s.suff. shem + p.n. Zera]).
ANALYSIS: VERSES 27-30
- Tamar’s giving birth to twins recalls that of Rebekah (25:22-23).
- In both instances there were two males jostling for position and pre-eminence while still in the womb.
- Perhaps the twins were compensation for the loss of Er and Onan.
- As the first baby comes from the womb the midwife ties a scarlet string around his wrist to identify him as the firstborn (v.26; cf. v.30).
- Did she know twins were about to be born or was this a standard precaution to avoid confusion later?
- While the first baby is emerging from the mother’s womb (Zerah; "brightness"), the apparent second born pushes past him, so to speak, and comes out in his place.
- This prompts the midwife to quip, "What a breach your have made for yourself!"
- This she says to the twin that would be named Perez, which means "breach" or "breakthrough."
- In other words, "you used your twin to clear the way for you!"
- Here is yet another example of one family member manipulating himself into a position ahead of a sibling.
- There is no biological explanation for Perez’s usurpation over Zerah.
- The event is unprecedented and so a God thing.
- In this instance, the actual firstborn (the one without the red string) remains the messianic standard bearer.
- So there is no confusion we have v. 20: "Afterward his brother came out who had the scarlet thread on his hand; and he was named Zerah."
- Tamar’s means to an end while not without sin were used by God to advance the line of Messiah.
- Grace is featured in this story and so her name along with a very select company of women is recorded in the family tree of Messiah (cf. Matt. 1:3; along with Rahab, Ruth and of course Mary).
- The genealogy of Judah includes all of his sons (see 46:12).