TRV
Translation
King James Version
When Judah saw her, he thought her to be an harlot; because she had covered her face.
Complete Jewish Bible
When Y'hudah saw her, he thought she was a prostitute, because she had covered her face.
Berean Standard Bible
When Judah saw her, he thought she was a prostitute because she had covered her face.
American Standard Version
When Judah saw her, he thought her to be a harlot; for she had covered her face.
World English Bible Messianic
When Judah saw her, he thought that she was a prostitute, for she had covered her face.
Young's Literal Translation
And Judah seeth her, and reckoneth her for a harlot, for she hath covered her face,
See on the biblical-era map
In the KJVVerse 1,135 of 31,102
Study This Verse
Commentary on Genesis 38 verses 12–23
12 ¶ And in process of time the daughter of Shuah Judah's wife died; and Judah was comforted, and went up unto his sheepshearers to Timnath, he and his friend Hirah the Adullamite.
13 And it was told Tamar, saying, Behold thy father in law goeth up to Timnath to shear his sheep.
14 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.
15 When Judah saw her, he thought her to be an harlot; because she had covered her face.
16 And he turned unto her by the way, and said, Go to, I pray thee, let me come in unto thee; (for he knew not that she was his daughter in law.) And she said, What wilt thou give me, that thou mayest come in unto me?
17 And he said, I will send thee a kid from the flock. And she said, Wilt thou give me a pledge, till thou send it?
18 And he said, What pledge shall I give thee? And she said, Thy signet, and thy bracelets, and thy staff that is in thine hand. And he gave it her, and came in unto her, and she conceived by him.
19 And she arose, and went away, and laid by her vail from her, and put on the garments of her widowhood.
20 And Judah sent the kid by the hand of his friend the Adullamite, to receive his pledge from the woman's hand: but he found her not.
21 Then he asked the men of that place, saying, Where is the harlot, that was openly by the way side? And they said, There was no harlot in this place.
22 And he returned to Judah, and said, I cannot find her; and also the men of the place said, that there was no harlot in this place.
23 And Judah said, Let her take it to her, lest we be shamed: behold, I sent this kid, and thou hast not found her.
It is a very ill-favoured story that is here told concerning Judah; one would not have expected such folly in Israel. Judah had buried his wife; and widowers have need to stand upon their guard with the utmost caution and resolution against all fleshly lusts. He was unjust to his daughter-in-law, either through negligence or design, in not giving her his surviving son, and this exposed her to temptation.
I. Tamar wickedly prostituted herself as a harlot to Judah, that, if the son might not, the father might raise up seed to the deceased. Some excuse this by suggesting that, though she was a Canaanite, yet she had embraced the true religion, and believed the promise made to Abraham and his seed, particularly that of the Messiah, who was to descend from the loins of Judah, and that she was therefore thus earnestly desirous to have a child by one of that family that she might have the honour, or at least stand fair for the honour, of being the mother of the Messiah. And, if this was indeed her desire, it had its success; she is one of the four women particularly named in the genealogy of Christ, Mat 1:3. Her sinful practice was pardoned, and her good intention was accepted, which magnifies the grace of God, but can by no means be admitted to justify or encourage the like. Bishop Patrick thinks it probable that she hoped Shelah, who was by right her husband, might have come along with his father, and that he might have been allured to her embraces. There was a great deal of plot and contrivance in Tamar's sin. 1. She took an opportunity for it, when Judah had a time of mirth and feasting with his sheep-shearers. Note, Time of jollity often prove times of temptation, particularly to the sin of uncleanness; when men are fed to the full, the reins are apt to be let loose. 2. She exposed herself as a harlot in an open place, Gen 38:14. Those that are, and would be, chaste, must be keepers at home, Tit 2:5. It should seem, it was the custom of harlots, in those times, to cover their faces, that, though they were not ashamed, yet they might seem to be so. The sin of uncleanness did not then go so barefaced as it does now.
II. Judah was taken in the snare, and though it was ignorantly that he was guilty of incest with his daughter-in-law (not knowing who she was), yet he was willfully guilty of fornication: whoever she was, he knew she was not his wife, and therefore not to be touched. Nor was his sin capable, in the least, of such a charitable excuse as some make for Tamar, that though the action was bad the intention possibly might be good. Observe, 1. Judah's sin began in the eye (Gen 38:15): He saw her. Note, Those have eyes, and hearts too, full of adultery (as it is Pe2 2:14), that catch at every bait that presents itself to them and are as tinder to every spark. We have need to make a covenant with our eyes, and to turn them from beholding vanity, lest the eye infect the heart. 2. It added to the scandal that the hire of a harlot (than which nothing is more infamous) was demanded, offered, and accepted - a kid from the flock, a goodly price at which her chastity and honour were valued! Nay, had the consideration been thousands of rams, and ten thousand rivers of oil, it had not been a valuable consideration. The favour of God, the purity of the soul, the peace of conscience, and the hope of heaven, are too precious to be exposed to sale at any such rates; the Topaz of Ethiopia cannot equal them: what are those profited that lose their souls to gain the world? 3. It turned to the reproach of Judah that he left his jewels in pawn for a kid. Note, Fleshly lusts are not only brutish, but sottish, and ruining to men's secular interests. It is plain that whoredom, as well as wine, and new wine, takes away the heart first, else it would never take away the signet and the bracelets.
III. He lost his jewels by the bargain; he sent the kid, according to this promise, to redeem his pawn, but the supposed harlot could not be found. He sent it by his friend (who was indeed his back-friend, because he was aiding and abetting in his evil deeds) the Adullamite, who came back without the pledge. It is a good account (if it be but true) of any place which they here gave, there is no harlot in this place; for such sinners are the scandals and plagues of any place. Judah sits down content to lose his signet and his bracelets, and forbids his friend to make any further enquiry after them, giving this reason, lest we be shamed, Gen 38:23. Either, 1. Lest his sin should come to be known publicly, and be talked of. Fornication and uncleanness have ever been looked upon as scandalous things and the reproach and shame of those that are convicted of them. Nothing will make those blush that are not ashamed of these. 2. Lest he should be laughed at as a fool for trusting a strumpet with his signet and his bracelets. He expresses no concern about the sin, to get that pardoned, only about the shame, to prevent that. Note, There are many who are more solicitous to preserve their reputation with men than to secure the favour of God and a good conscience; lest we be shamed goes further with them than lest we be damned.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–23. Public domain.
Copy as
Ephrem the SyrianAD 373
COMMENTARY ON GENESIS 34:4
While Tamar was making supplication to God for these things, behold, Judah came out and saw her. The prayer of Tamar inclined him, contrary to his usual habit, [to go] to a harlot. When she saw him, she was veiled, for she was afraid. After the word of the sign for which she had asked had been spoken, she knew that God was pleased with what she was doing. Afterward she revealed her face without fear and even demanded remuneration from the lord of the treasure.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Genesis 38:15 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Genesis 38:15 captures a pivotal moment of mistaken identity where Judah, encountering his veiled daughter-in-law Tamar by the roadside, wrongly assumes her to be a common harlot. This misperception, driven by her disguise and his own moral failings, sets in motion a series of events orchestrated by divine providence, ultimately exposing Judah's hypocrisy and ensuring the continuation of the promised lineage through Tamar's desperate yet divinely guided actions.
CONTEXT
EXPOSITION AND ANALYSIS
When Judah encountered Tamar, he perceived her as a harlot primarily "because she had covered her face." This act of veiling was central to his misjudgment, leading him to a morally compromising decision that would later expose his own hypocrisy and failure to uphold his familial duty to Tamar.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse powerfully employs Irony, as Judah, who has failed in his familial duty to Tamar, is now deceived by her disguise, leading him to unknowingly fulfill a part of that duty. The very act of Disguise (Tamar covering her face) is the central mechanism of the plot, creating a situation of mistaken identity that drives the narrative forward. This disguise functions as a Symbol of Tamar's desperate situation and her strategic cunning in seeking justice. Furthermore, the narrative uses Foreshadowing, as Judah's superficial judgment here anticipates his later admission that Tamar "is more righteous than I" (Genesis 38:26), highlighting the reversal of roles and the exposure of his own moral failings. The entire chapter, including this verse, functions as a powerful Contrast to the preceding and succeeding narratives of Joseph's purity and integrity, underscoring the moral complexities within the patriarchal family.
THEOLOGICAL AND THEMATIC CONNECTIONS
The narrative of Judah and Tamar, particularly Judah's misjudgment in this verse, powerfully illustrates God's sovereign hand at work even amidst human sin, deception, and moral failure. It demonstrates that God's redemptive plan is not thwarted by the imperfections of His people but rather, He orchestrates circumstances, even scandalous ones, to ensure the continuation of His covenant promises and the lineage through which the Messiah would come. This story underscores that divine providence can operate through unexpected and morally ambiguous means, often exposing human hypocrisy while bringing about unexpected justice for the marginalized.
REFLECTION AND APPLICATION
Genesis 38:15 serves as a profound cautionary tale about the dangers of superficial judgment and the ease with which our perceptions can be skewed by outward appearances or personal desires. Judah's immediate assumption about Tamar, based solely on her veiled face and location, led him into a morally compromising situation that ultimately exposed his own hypocrisy. This challenges us to cultivate a spirit of discernment that looks beyond the visible, seeking to understand the deeper realities and motivations of others, rather than making hasty conclusions. It also reminds us that our own desires and moral blind spots can significantly cloud our judgment, leading us to actions we might later regret. Furthermore, the story encourages us to trust in God's overarching providence, recognizing that even in the midst of human brokenness, sin, and deceptive acts, God remains sovereign and capable of working all things together for His ultimate purposes, bringing about justice and fulfilling His promises in ways we might not anticipate.
Questions for Reflection
FAQ
Why did Tamar cover her face?
Answer: Tamar covered her face as a crucial part of her disguise to conceal her identity from Judah. This act, combined with her sitting by the roadside at a place Judah was known to pass, was designed to make her appear as a veiled prostitute. Such women often covered their faces to ensure anonymity and avoid recognition, especially by prominent figures like Judah, thereby facilitating their illicit trade.
What does "harlot" mean in this specific context?
Answer: The Hebrew word zânâh (H2181), translated as "harlot," refers to a common prostitute. While Tamar's disguise was likely that of a cultic prostitute (qedesha), Judah's immediate perception and classification of her was as a zânâh, a woman available for sexual services for hire. This indicates Judah's initial understanding of the situation and his readiness to engage in such an act.
Was Judah's assumption justified by the cultural norms of the time?
Answer: From Judah's limited perspective, given Tamar's veiled appearance and her unusual location by the roadside, his assumption was culturally plausible for the time. Women who sat in such places and were veiled might indeed be prostitutes. However, it was ultimately an incorrect judgment of her true identity and, more importantly, her desperate and righteous motive, revealing Judah's own moral blind spots and his willingness to engage in an act of prostitution.
How does this story reflect ancient Near Eastern customs?
Answer: The narrative is rich with ancient Near Eastern customs. It prominently features the practice of levirate marriage (Deuteronomy 25:5-10), where a brother-in-law was obligated to marry his deceased brother's childless widow to raise an heir. It also highlights the extreme social and economic vulnerability of a childless widow like Tamar. The use of veiling for anonymity or as a sign of a prostitute, and the presence of cultic prostitution (implied by Tamar's disguise as a "cult prostitute" in Genesis 38:14), are also crucial cultural elements depicted in the story.
Is Tamar's deception condoned by the biblical text?
Answer: The biblical text narrates Tamar's deception without explicitly condoning the act itself, but it clearly presents her actions as righteous in comparison to Judah's failure to uphold his duty. Judah himself later declares, "She is more righteous than I" (Genesis 38:26), acknowledging that her desperate cunning was a direct response to his own injustice and neglect of his familial obligation. The narrative highlights God's ability to work through complex human situations, even those involving sin and deception, to achieve His divine purposes and ensure the continuation of the promised lineage.
CHRIST-CENTERED FULFILLMENT
The narrative of Judah and Tamar, including Judah's misjudgment in Genesis 38:15, plays a crucial role in the unfolding of God's redemptive plan, ultimately pointing to Christ. Despite the moral ambiguities, the human failures, and the scandalous nature of the events, Tamar's desperate actions ensure the continuation of Judah's lineage. This lineage, marked by brokenness, deception, and unexpected turns, is the very line through which Jesus Christ would eventually be born, as explicitly noted in the genealogy of Matthew 1:3. This story powerfully illustrates that God's sovereign plan is not derailed by human sin or deception, but rather, He works through imperfect people and scandalous circumstances to bring about the perfect fulfillment of His promise in Christ. Unlike Judah, who was deceived by outward appearance and acted from a place of moral compromise, Jesus is the one who truly sees beyond the surface, judges righteously, and perfectly fulfills all justice and covenant promises, ultimately becoming the Lamb of God who takes away the sin of the world, redeeming even the most broken aspects of human history.