Genesis 38:16

Translation
King James Version
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?
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KJV (with Strong's)
And he turned H5186 unto her by the way H1870, and said H559, Go to H3051, I pray thee, let me come in H935 unto thee;(for he knew H3045 not that she was his daughter in law H3618.) And she said H559, What wilt thou give H5414 me, that thou mayest come in H935 unto me?
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Complete Jewish Bible
So he went over to her where she was sitting and said, not realizing that she was his daughter-in-law, "Come, let me sleep with you." She answered, "What will you pay to sleep with me?"
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Berean Standard Bible
Not realizing that she was his daughter-in-law, he went over to her and said, “Come now, let me sleep with you.” “What will you give me for sleeping with you?” she inquired.
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American Standard Version
And he turned unto her by the way, and said, Come, 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?
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World English Bible Messianic
He turned to her by the way, and said, “Please come, let me come in to you,” for he didn’t know that she was his daughter-in-law. She said, “What will you give me, that you may come in to me?”
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Geneva Bible (1599)
And he turned to the way towardes her, and saide, Come, I pray thee, let me lie with thee. (for he knewe not that she was his daughter in lawe) And she answered, What wilt thou giue me for to lie with me?
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Young's Literal Translation
and he turneth aside unto her by the way, and saith, `Come, I pray thee, let me come in unto thee,' (for he hath not known that she is his daughter-in-law); and she saith, `What dost thou give to me, that thou mayest come in unto me?'
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See also
Matthew 26:152 Samuel 13:111 Timothy 6:10Ezekiel 16:33Deuteronomy 23:18
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Judah and Tamar
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In the KJVVerse 1,136 of 31,102

Study This Verse

SUMMARY

Genesis 38:16 details a pivotal and morally complex encounter between Judah and Tamar. Unaware that the veiled woman he approaches "by the way" is his daughter-in-law, Judah propositions her, seeking sexual intimacy. Tamar, in turn, responds with a direct, transactional question, "What wilt thou give me, that thou mayest come in unto me?", a calculated move designed to secure a pledge from Judah. This exchange, born of Judah's impulsive desire and Tamar's desperate, strategic pursuit of her rightful lineage, sets in motion events critical to the preservation of the Messianic line.

CONTEXT

  • Literary Context: The chapter Genesis 38 serves as a dramatic and seemingly abrupt interlude within the larger narrative of Joseph's life. Following Joseph's sale into slavery in Genesis 37, this chapter shifts focus entirely to Judah, the fourth son of Jacob, highlighting his moral failings and the complexities of his family life. This narrative break is not merely a digression but is strategically placed to underscore the importance of the Judahite lineage, from which the Messiah would eventually come. The immediate verses preceding Genesis 38:16 describe Tamar's desperate situation: she has been widowed twice by Judah's sons, Er and Onan, and Judah has withheld his third son, Shelah, from her, violating the levirate custom (or a similar expectation of providing an heir) and leaving her without status or security (Genesis 38:11). Her disguise and strategic positioning are a direct response to Judah's failure to uphold his obligation.
  • Historical & Cultural Context: Ancient Israelite society, and the patriarchal culture of the time depicted in Genesis, placed immense importance on lineage, male heirs, and the continuation of the family name. A childless widow like Tamar faced a precarious future, often dependent on the levirate marriage custom (Deuteronomy 25:5-10, though this is a later legal codification, the underlying principle of preserving the family line was ancient). Judah's failure to provide Shelah as an heir to Tamar, despite his promise, left her in a vulnerable and dishonored state. The "way" (Hebrew: derek) mentioned in the verse would have been a public road, likely a well-traveled route between Timnah and Adullam, making it a plausible location for a harlot to solicit. The act of veiling was common for both respectable women and prostitutes, but Tamar's specific choice of location and attire (implied by Judah's assumption) was designed to deceive. Judah's journey to Timnah for sheep-shearing was a common seasonal activity, often associated with feasting and revelry, which could explain his susceptibility to temptation.
  • Key Themes: The narrative of Judah and Tamar, particularly the encounter in Genesis 38:16, contributes to several overarching themes within Genesis and the broader biblical narrative. One prominent theme is Divine Sovereignty working through human imperfection and sin; God's plan for the Messianic lineage is preserved despite the moral failings of key figures like Judah. Another is Justice and Righteousness, as Tamar, though employing deceptive means, is ultimately declared "more righteous" than Judah (Genesis 38:26), having sought to uphold a societal and familial right that Judah denied her. The Importance of Lineage and Covenant Promise is also central, as Tamar's actions ensure the continuation of Judah's line, which is crucial for the fulfillment of God's covenant with Abraham (Genesis 12:1-3). Finally, the story highlights the Agency of Women in patriarchal societies, demonstrating how marginalized figures can act decisively to secure their rights and contribute to God's larger purposes.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • derek (Hebrew, derek', H1870): This word, meaning "road" or "way," signifies the location of the encounter. It implies a public, traveled path, making Tamar's strategic positioning "by the way" a deliberate act of public solicitation, reinforcing Judah's assumption that she was a harlot. Figuratively, derek can also refer to a "course of life" or "mode of action," subtly hinting at the divergent paths and moral courses Judah and Tamar are on, and how their paths intersect in this pivotal moment.
  • yâdaʻ (Hebrew, yâdaʻ', H3045): Translated as "knew," this verb is crucial in the parenthetical statement "he knew not that she was his daughter in law." Yâdaʻ encompasses a wide range of knowledge, from mere acquaintance to intimate, experiential knowing (often used euphemistically for sexual relations, as in Genesis 4:1). Here, its negative usage highlights Judah's profound ignorance of Tamar's true identity, which is central to the deception and the subsequent unfolding of the narrative. This lack of knowledge is what allows the entire scandalous event to occur.
  • kallâh (Hebrew, kallâh', H3618): This term, meaning "daughter-in-law" or "bride," is the linchpin of the verse's dramatic irony. The fact that Judah "knew not that she was his daughter in law" underscores the gravity of his actions from a societal and familial perspective. The term emphasizes the forbidden nature of the liaison, as sexual relations with a daughter-in-law would be considered incestuous and a grave violation of family purity, making Judah's unwitting transgression even more profound.

Verse Breakdown

  • "And he turned unto her by the way,": This clause describes Judah's deliberate action. The verb "turned" (H5186, nâṭâh) suggests a deviation from his intended path, indicating an impulsive decision driven by desire upon seeing the veiled figure. His turning "by the way" (H1870, derek) places the encounter in a public, accessible location, consistent with the setting for a harlot.
  • "and said, Go to, I pray thee, let me come in unto thee;": Judah's direct proposition. "Go to" (H3051, yâhab) is an imperative, an eager invitation or command. "Let me come in unto thee" (H935, bôwʼ) is a common biblical euphemism for sexual intercourse, clearly stating his intention. This reveals Judah's immediate carnal desire and his assumption that the woman is a prostitute available for hire.
  • "(for he knew not that she [was] his daughter in law.)": This parenthetical statement is the pivotal dramatic irony of the verse. It provides the crucial piece of information that explains Judah's actions while simultaneously highlighting the profound deception at play. Judah's ignorance (H3045, yâdaʻ) of Tamar's true identity as his daughter-in-law (H3618, kallâh) prevents him from recognizing the incestuous nature of his proposition and underscores the depth of Tamar's strategic disguise.
  • "And she said, What wilt thou give me, that thou mayest come in unto me?": Tamar's response is a shrewd and calculated negotiation. Her question, "What wilt thou give me?" (H5414, nâthan), frames the interaction as a commercial transaction, playing into Judah's assumption of her identity as a harlot. However, her true motive is not financial gain but to secure a pledge from Judah that will later serve as undeniable proof of his paternity, thereby forcing him to acknowledge her rightful claim to an heir. This question is the first step in her elaborate plan to secure justice.

Literary Devices

Genesis 38:16 is rich in literary devices that enhance its dramatic impact and thematic depth. The most prominent is Dramatic Irony, where the audience is privy to information (Judah's ignorance of Tamar's identity) that Judah himself lacks. This creates tension and anticipation, as the reader understands the true, scandalous nature of the encounter, while Judah remains oblivious. The parenthetical clause "(for he knew not that she [was] his daughter in law.)" explicitly establishes this irony. Another device is Euphemism, particularly in Judah's phrase "let me come in unto thee," which serves as a polite or indirect way of referring to sexual intercourse. This maintains a certain decorum in the narrative while clearly conveying the illicit nature of the proposition. The scene also employs Foreshadowing, as Tamar's demand for a pledge ("What wilt thou give me?") hints at the later revelation of Judah's identity through these very pledges (Genesis 38:18 and Genesis 38:25). Finally, the narrative uses Contrast between Judah's impulsive, self-serving desire and Tamar's calculated, justice-driven strategy, highlighting the moral complexities and the unexpected means through which divine purposes can unfold.

THEOLOGICAL AND THEMATIC CONNECTIONS

The encounter in Genesis 38:16, though morally ambiguous, profoundly illustrates God's sovereign hand at work even amidst human sin and deception. It underscores that God's redemptive plan, particularly the preservation of the Messianic lineage through Judah, is not contingent upon the moral perfection of His chosen instruments but unfolds through His overarching grace and faithfulness. This narrative challenges a simplistic view of divine action, revealing a God who can use flawed individuals and unconventional circumstances to advance His purposes. It also highlights the theme of divine justice and the ultimate vindication of the righteous, as Tamar, despite her deceptive methods, is later acknowledged by Judah as "more righteous" than he, having sought to secure her rightful place and lineage.

  • Ruth 4:12 - This verse explicitly mentions Perez and Zerah, the sons born from this union, in the blessing given to Boaz, connecting Tamar's actions directly to the broader narrative of lineage and God's faithfulness in preserving it.
  • Matthew 1:3 - Tamar is one of the few women, and certainly one of the most controversial, listed in the genealogy of Jesus Christ, demonstrating God's inclusive grace and His ability to work through unexpected and morally complex situations to bring forth the Savior.
  • Romans 5:20 - This theological principle, "where sin abounded, grace did much more abound," resonates with the Genesis 38 narrative, showing how God's grace and redemptive purposes can triumph even in the face of significant human sin and failure.

REFLECTION AND APPLICATION

The narrative of Judah and Tamar, particularly the pivotal exchange in Genesis 38:16, offers a complex yet deeply relevant set of lessons for contemporary believers. It compels us to grapple with the reality that God's grand redemptive narrative often unfolds not in pristine, morally unambiguous settings, but within the messy, fallen realities of human experience. We are reminded that God's faithfulness to His covenant promises transcends human frailty and even sin. This story challenges us to examine our own integrity and the fulfillment of our commitments, as Judah's failure to uphold his promise to Tamar directly precipitated her drastic actions. Furthermore, it invites us to consider the often-overlooked agency and resilience of marginalized individuals, and how God can use unexpected people and unconventional means to achieve His righteous ends. Ultimately, it fosters a deeper trust in God's sovereignty, acknowledging that His purposes will prevail, even when the path seems circuitous or morally perplexing, encouraging us to seek His will even in the face of our own imperfections and the world's complexities.

Questions for Reflection

  • How does Judah's ignorance in this verse challenge our assumptions about God's work through imperfect people?
  • In what ways might we, like Judah, be blind to the full implications of our actions or unfulfilled promises?
  • What does Tamar's unconventional pursuit of justice teach us about God's heart for those who are marginalized or denied their rightful place?
  • How can we reconcile the moral ambiguities of this story with God's perfect character, and what does this teach us about His grace?

FAQ

Why is this seemingly scandalous story included in the biblical narrative, especially within the lineage of Judah?

Answer: The inclusion of this morally complex narrative, particularly Genesis 38:16 and its outcome, is crucial for several profound theological and historical reasons. Theologically, it powerfully demonstrates God's absolute sovereignty and His ability to work through flawed human beings, deception, and even sin to accomplish His divine purposes. It underscores that God's redemptive plan, specifically the preservation of the Messianic lineage, is not dependent on human moral perfection but on His unwavering grace and faithfulness. Historically, the chapter explains the origin of the important Perez and Zerah clans within the tribe of Judah, which became significant branches of Israel. Most importantly, genealogically, Tamar is explicitly listed in the genealogy of Jesus Christ in Matthew 1:3, alongside other women with unconventional stories. Her inclusion highlights the inclusive nature of God's grace, which transcends ethnic, social, and moral boundaries, paving the way for a Savior who identifies with and redeems all humanity, regardless of their past.

CHRIST-CENTERED FULFILLMENT

The scandalous encounter in Genesis 38:16, leading to the birth of Perez and Zerah, finds its profound Christ-centered fulfillment in the remarkable preservation and continuation of the lineage of Judah, from whom the Messiah, Jesus Christ, would ultimately descend. Tamar, a Gentile woman, is not only instrumental in this lineage but is also explicitly named in Matthew's genealogy of Jesus (Matthew 1:3), a testament to God's inclusive and redemptive plan that embraces those from unexpected backgrounds and morally complex situations. This narrative powerfully demonstrates that God's redemptive purpose is so steadfast and sovereign that it can navigate, and even utilize, human sin, deception, and moral ambiguity to bring forth the Savior of the world. It underscores the core Gospel truth that God's grace works through imperfect people and circumstances, ultimately leading to the perfect fulfillment of His promises in Christ, who came not for the righteous, but for sinners (Mark 2:17). The very brokenness and unexpected turns in this ancient story foreshadow the radical grace of the New Covenant, where God's ultimate act of redemption is accomplished through the seemingly scandalous death of His Son on a cross, triumphing over sin and death to bring forth new life for all who believe (Romans 5:8).

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Commentary on Genesis 38 verses 12–23

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.
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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.
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