Genesis 38:16

KJV

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?

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?

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?"

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.

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?

Commentary

### 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](/genesis/38 "Genesis 38 - Judah and Tamar") 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](/genesis/37 "Genesis 37 - Joseph's Dreams and Slavery"), 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](/genesis/38-16 "Genesis 38:16 - Judah's Encounter with Tamar") 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 (cf. [Genesis 38:11](/genesis/38-11 "Genesis 38:11 - Judah's Unfulfilled Promise to Tamar")). 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](/genesis/38-16 "Genesis 38:16 - Judah's Encounter with Tamar"), 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 (cf. [Genesis 38:26](/genesis/38-26 "Genesis 38:26 - Judah's Confession")), 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 (cf. [Genesis 12:1-3](/genesis/12-1-3 "Genesis 12:1-3 - The Abrahamic Covenant")). 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'_):** 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'_):** 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](/genesis/4-1 "Genesis 4:1 - Cain and Abel")). 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'_):** 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 (cf. [Genesis 38:18](/genesis/38-18 "Genesis 38:18 - Judah's Pledges to Tamar") and [Genesis 38:25](/genesis/38-25 "Genesis 38:25 - Tamar Reveals the Pledges")). 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](/ruth/4-12 "Ruth 4:12 - Perez and Zerah Mentioned") - 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](/matthew/1-3 "Matthew 1:3 - Tamar in Jesus' Genealogy") - 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](/romans/5-20 "Romans 5:20 - Where Sin Abounds, Grace Abounds More") - 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](/genesis/38-16 "Genesis 38:16 - Judah's Encounter with Tamar"), 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](/genesis/38-16 "Genesis 38:16 - Judah's Encounter with Tamar") 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](/matthew/1-3 "Matthew 1:3 - Tamar in Jesus' Genealogy"), 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](/genesis/38-16 "Genesis 38:16 - Judah's Encounter with Tamar"), 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](/matthew/1-3 "Matthew 1:3 - Tamar in Jesus' Genealogy")), 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](/mark/2-17 "Mark 2:17 - Jesus Calls Sinners")). 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](/romans/5-8 "Romans 5:8 - God Demonstrates His Love")).

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

Matthew 26:15

And said [unto them], What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver.

2 Samuel 13:11

And when she had brought [them] unto him to eat, he took hold of her, and said unto her, Come lie with me, my sister.

1 Timothy 6:10

For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.

Ezekiel 16:33

They give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom.

Deuteronomy 23:18

Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the LORD thy God for any vow: for even both these [are] abomination unto the LORD thy God.