Genesis 38:14

KJV

And she put her widow's garments off from her, and covered her with a vail, and wrapped herself, and sat in an open place, which [is] by the way to Timnath; for she saw that Shelah was grown, and she was not given unto him to wife.

KJV (with Strong's)

And she put {H5493} her widow's {H491} garments {H899} off {H5493} from her, and covered her {H3680} with a vail {H6809}, and wrapped herself {H5968}, and sat in {H3427} an open {H5869} place {H6607}, which is by the way {H1870} to Timnath {H8553}; for she saw {H7200} that Shelah {H7956} was grown {H1431}, and she was not given {H5414} unto him to wife {H802}.

Complete Jewish Bible

So she took off her widow's clothes, completely covered her face with her veil, and sat at the entrance to 'Einayim, which is on the way to Timnah. For she saw that Shelah had grown up, but she still was not being given to him as his wife.

Berean Standard Bible

she removed her widow’s garments, covered her face with a veil to disguise herself, and sat at the entrance to Enaim, which is on the way to Timnah. For she saw that although Shelah had grown up, she had not been given to him as a wife.

American Standard Version

And she put off from her the garments of her widowhood, and covered herself with her veil, and wrapped herself, and sat in the gate of Enaim, which is by the way to Timnah; for she saw that Shelah was grown up, and she was not given unto him to wife.

Commentary

### SUMMARY
Genesis 38:14 describes Tamar's calculated and transformative actions to secure her rightful place and lineage within Judah's family. By shedding her widow's attire, adopting a disguise through veiling and wrapping herself, and strategically positioning herself in a public, visible location on the road to Timnath, she initiates a bold plan to compel Judah to fulfill the levirate obligation he had deliberately neglected, driven by his son Shelah's maturity and her continued exclusion from the family.

### CONTEXT
* **Literary Context:** This verse is a pivotal moment in the narrative of Judah and Tamar, which serves as a significant interlude within the larger Joseph story in Genesis. Immediately prior, Judah has failed to uphold his promise to give Tamar his youngest son, Shelah, in levirate marriage, despite Shelah having come of age ([Genesis 38:11](/genesis/38-11 "Judah's unfulfilled promise to Tamar")). Tamar's two previous husbands, Er and Onan, had died, leaving her a childless widow. Her actions in this verse directly follow Judah's continued negligence and set the stage for the dramatic encounter that will lead to the birth of Perez and Zerah, crucial ancestors in the Messianic line. The narrative highlights themes of justice, lineage, and divine providence amidst human failings.
* **Historical & Cultural Context:** The custom of levirate marriage (Hebrew: *yibbum*) was a deeply ingrained social and legal obligation in the ancient Near East, later codified in Israelite law ([Deuteronomy 25:5-10](/deuteronomy/25-5 "The Law of Levirate Marriage")). Its primary purpose was to ensure the continuation of a deceased man's lineage and to provide for his widow, preventing her from becoming destitute. A childless widow was particularly vulnerable, often without social standing or economic security. Judah's reluctance to give Shelah to Tamar, fearing he too would die, was a breach of this sacred custom and a grave injustice to Tamar. Her disguise as a veiled woman sitting by the road was a common tactic for cultic prostitutes (*qedesha*) or ordinary harlots, making her strategy culturally plausible for her intended deception.
* **Key Themes:** The chapter, and this verse in particular, contributes to several overarching themes in Genesis and the broader biblical narrative. It underscores the **importance of lineage and covenant promises**, demonstrating God's sovereign hand in preserving the ancestral line of Abraham, Isaac, and Jacob, even through unconventional means. The theme of **righteousness and justice** is prominent, as Tamar's unconventional actions are ultimately deemed "more righteous" than Judah's inaction ([Genesis 38:26](/genesis/38-26 "Judah's confession of Tamar's righteousness")). Furthermore, it illustrates **God's use of the marginalized**, as Tamar, a foreign woman and a vulnerable widow, becomes an unexpected instrument in God's plan. This narrative also explores the **complexities of human morality** and God's ability to work through imperfect individuals and situations to achieve His divine purposes.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **çûwr (Hebrew, _çûwr'_):** This primitive root, translated as "put off" or "remove," signifies a deliberate act of turning away or departing from something. In this context, Tamar's "putting off" her widow's garments (H899, H491) is not merely a change of clothing but a symbolic and intentional shedding of her former status and the public identity associated with her grief and vulnerability. It marks a decisive break from passive waiting and an active step towards reclaiming her agency.
* **kâçâh (Hebrew, _kâçâh'_):** Meaning "to cover" or "to conceal," this verb describes Tamar's action of "covering her with a vail" (H6809) and "wrapping herself" (H5968). This act of concealment was crucial for her disguise. While veiling was common, in this specific context, it served to obscure her true identity, allowing her to be mistaken for a woman of the street or a cultic prostitute, which was essential for her plan to intercept Judah without immediate recognition.
* **pethach (Hebrew, _pethach'_):** Meaning "an opening, door, gate, or entrance way," and **ʻayin (Hebrew, _ʻayin'_):** Meaning "an eye" or "a fountain," these two words combine to form the phrase "open place" (פֶּתַח עֵינַיִם, *pethach enayim*). This phrase literally means "the opening of the eyes" or "the entrance of Enaim," but contextually refers to a public, visible, and well-traveled location, often a crossroads or a place of public gathering. Tamar's choice to "sit in an open place" was a highly strategic decision, ensuring she would be seen and encountered by Judah as he traveled along the "way to Timnath" (H1870, H8553).

#### Verse Breakdown
* **"And she put her widow's garments off from her":** This initial action signifies Tamar's deliberate rejection of her prescribed social role as a passive, grieving widow. Her "widow's garments" symbolized her state of bereavement and dependence. By removing them, she symbolically sheds her vulnerability and prepares to take active control of her destiny, moving from a state of waiting to one of strategic action.
* **"and covered her with a vail, and wrapped herself":** This describes the critical act of disguise. The "vail" (or veil) and the act of "wrapping herself" were essential to obscure her identity, allowing her to be mistaken for a harlot. This was a calculated move to avoid immediate recognition by Judah and to facilitate the encounter she planned, leveraging societal assumptions about veiled women in public places.
* **"and sat in an open place, which [is] by the way to Timnath":** Tamar's strategic positioning is highlighted here. An "open place" (Hebrew: *pethach enayim*) denotes a public, visible, and frequented location, likely a crossroads or an entrance to a town. Her choice of a spot "by the way to Timnath" was precise, as she knew Judah would be traveling that route for sheep-shearing, ensuring their fateful encounter. This demonstrates her careful planning and determination.
* **"for she saw that Shelah was grown, and she was not given unto him to wife":** This clause reveals Tamar's profound motivation. Judah had promised her Shelah in levirate marriage once he was grown, but had failed to fulfill this promise, fearing Shelah would die like his brothers. Tamar, recognizing Shelah's maturity and Judah's continued deceit and neglect, understood her precarious and unjust situation as a childless widow with no heir or secure future. Her desperate actions were a direct response to Judah's dereliction of his patriarchal and familial duty.

#### Literary Devices
The narrative in Genesis 38:14 employs several powerful literary devices. **Symbolism** is prominent in Tamar's actions; her shedding of "widow's garments" symbolizes her rejection of a passive, dependent status and her active pursuit of justice and lineage. Her "vail" and "wrapping" symbolize the deliberate concealment of her identity, allowing her to assume a persona that facilitates her strategic deception. There is a strong element of **Irony** in the story, as Tamar, through an act of deception that appears morally ambiguous, ultimately demonstrates greater righteousness than Judah, who is in a position of authority but fails in his familial duty. The very means by which she is mistaken for a harlot leads to the continuation of the Messianic line, a profound reversal of expectations. Furthermore, the verse subtly uses **Foreshadowing** by setting in motion the events that will lead to the birth of Perez, an ancestor of King David and, ultimately, Jesus Christ, hinting at God's sovereign hand working through human complexity to achieve His redemptive purposes.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The story of Tamar, encapsulated in this pivotal verse, profoundly illustrates God's sovereign providence working through complex human circumstances, even those involving deception and moral ambiguity, to preserve His covenant promises and the lineage of the Messiah. Tamar's desperate pursuit of justice and her right to an heir, though unconventional, ultimately serves God's larger redemptive plan, highlighting His capacity to use unexpected individuals and situations to achieve His purposes. The narrative underscores the critical importance of lineage in ancient Israelite society and God's faithfulness in ensuring the continuation of the Abrahamic covenant through the generations.

* [Genesis 38:26](/genesis/38-26 "Judah's Acknowledgment of Tamar's Righteousness")
* [Deuteronomy 25:5-10](/deuteronomy/25-5-10 "The Law of Levirate Marriage")
* [Ruth 4:11-12](/ruth/4-11-12 "Blessing for Boaz and Ruth, referencing Tamar")

### REFLECTION AND APPLICATION
Tamar's narrative in Genesis 38:14 challenges us to look beyond conventional morality and consider the deeper currents of justice, faithfulness, and divine providence. While her methods were deceptive, her underlying motivation was a profound desire for justice and the preservation of lineage, which was paramount in her cultural context. Her story reminds us that God's plans are not always executed through perfect people or straightforward means, but often through complex, flawed human agents and unexpected circumstances. It prompts us to reflect on our own responsibilities to uphold commitments, especially to the vulnerable, and to consider how we might pursue justice when faced with injustice. Ultimately, it encourages us to trust in God's sovereign hand, even when His working seems inscrutable, and to recognize that true righteousness can manifest in surprising ways.

#### Questions for Reflection
* **How does Tamar's desperate situation inform our understanding of her actions, and what does it reveal about the vulnerability of women in ancient society?**
* **In what ways does this narrative challenge our assumptions about "righteousness" and "deception" in the Bible?**
* **How does God's ability to work through imperfect human actions, as seen in Tamar's story, encourage or challenge your faith?**

### FAQ
**Why did Tamar resort to such a deceptive plan?**

Answer: Tamar's actions were a desperate and calculated measure driven by Judah's repeated failure to fulfill his promise of levirate marriage with Shelah, his youngest son, despite Shelah having reached maturity ([Genesis 38:11](/genesis/38-11 "Judah's broken promise")). As a childless widow in ancient society, she faced a precarious future without an heir, a secure place in Judah's household, or the continuation of her deceased husband's lineage. Her plan, though deceptive, was a strategic attempt to secure her rightful place and ensure the continuation of the family line, which was paramount for identity and inheritance.

**Does the Bible condone Tamar's deception?**

Answer: The Bible narrates Tamar's deception without explicitly endorsing it as a moral ideal. However, the narrative implicitly affirms her actions by presenting her as "more righteous" than Judah ([Genesis 38:26](/genesis/38-26 "Judah's confession of Tamar's righteousness")), who had failed in his patriarchal and levirate responsibilities. The story highlights God's ability to work through complex human situations, even those involving moral ambiguity, to achieve His redemptive purposes, particularly in preserving the lineage through which the Messiah would ultimately come. It emphasizes God's sovereignty over human choices and circumstances.

### CHRIST-CENTERED FULFILLMENT
The story of Tamar, particularly her determined pursuit of lineage as depicted in Genesis 38:14, finds profound Christ-centered fulfillment in her explicit inclusion in the genealogy of Jesus Christ ([Matthew 1:3](/matthew/1-3 "Tamar in Jesus' genealogy")). Her actions, born of a desperate need for justice and the continuation of a family line, ultimately contributed to the very lineage from which the Savior of the world would descend. This inclusion underscores God's sovereign hand in preserving the Messianic line through unexpected and often challenging circumstances, demonstrating His capacity to work through flawed human actions and unconventional means to bring about His ultimate redemptive plan. Tamar's story is a powerful testament to God's grace and faithfulness, showing that His purposes transcend human failings and that He can use the marginalized and overlooked to accomplish His divine will, ultimately leading to the incarnation of the [Lamb of God, who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 38:26

And Judah acknowledged [them], and said, She hath been more righteous than I; because that I gave her not to Shelah my son. And he knew her again no more.

Genesis 24:65

For she [had] said unto the servant, What man [is] this that walketh in the field to meet us? And the servant [had] said, It [is] my master: therefore she took a vail, and covered herself.

Genesis 38:11

Then said Judah to Tamar his daughter in law, Remain a widow at thy father's house, till Shelah my son be grown: for he said, Lest peradventure he die also, as his brethren [did]. And Tamar went and dwelt in her father's house.

Genesis 38:13

And it was told Tamar, saying, Behold thy father in law goeth up to Timnath to shear his sheep.

Proverbs 7:12

Now [is she] without, now in the streets, and lieth in wait at every corner.)

Jeremiah 3:2

Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness.

Ezekiel 16:25

Thou hast built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passed by, and multiplied thy whoredoms.