TRV
Translation
King James Version
And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first.
Complete Jewish Bible
As she was in labor, one of them put out his hand; and the midwife took his hand and tied a scarlet thread on it, saying, "This one came out first."
Berean Standard Bible
And as she was giving birth, one of them put out his hand; so the midwife took a scarlet thread and tied it around his wrist. “This one came out first,” she announced.
American Standard Version
And it came to pass, when she travailed, that one put out a hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first.
World English Bible Messianic
When she travailed, one put out a hand, and the midwife took and tied a scarlet thread on his hand, saying, “This came out first.”
Geneva Bible (1599)
And when she was in trauell, the one put out his hand: and the midwife tooke and bound a red threde about his hand, saying, This is come out first.
Young's Literal Translation
and it cometh to pass in her bearing, that one giveth out a hand, and the midwife taketh and bindeth on his hand a scarlet thread, saying, `This hath come out first.'
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Commentary on Genesis 38 verses 24–30
24 ¶ And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and also, behold, she is with child by whoredom. And Judah said, Bring her forth, and let her be burnt.
25 When she was brought forth, she sent to her father in law, saying, By the man, whose these are, am I with child: and she said, Discern, I pray thee, whose are these, the signet, and bracelets, and staff.
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.
27 And it came to pass in the time of her travail, that, behold, twins were in her womb.
28 And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first.
29 And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez.
30 And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah.
Here is, I. Judah's rigour against Tamar, when he heard she was an adulteress. She was, in the eye of the law, Shelah's wife, and therefore her being with child by another was looked upon as an injury and reproach to Judah's family: Bring her forth therefore, says Judah, the master of the family, and let her be burnt; not burnt to death, but burnt in the cheek or forehead, stigmatized for a harlot. This seems probable, Gen 38:24. Note, it is a common thing for men to be severe against those very sins in others in which yet they allow themselves; and so, in judging others, they condemn themselves, Rom 2:1; Rom 14:22. If he designed that she should be burnt to death, perhaps, under pretence of zeal against the sin, he was contriving how to get rid of his daughter-in-law, being loath to marry Shelah to her. Note, It is a common thing, but a very bad thing, to cover malice against men's persons with a show of zeal against their vices.
II. Judah's shame, when it was made to appear that he was the adulterer. She produced the ring and the bracelets in court, which justified the fathering of the child upon Judah, Gen 38:25, Gen 38:26. Note, The wickedness that has been most secretly committed, and most industriously concealed, yet sometimes is strangely brought to light, to the shame and confusion of those who have said, No eye sees. A bird of the air may carry the voice; however, there is a destroying day coming, when all will be laid open. Some of the Jewish writers observe that as Judah had said to his father, See, is this thy son's coat? (Gen 37:32) so it was now said to him, "See, are these thy signet and bracelets?" Judah, being convicted by his own conscience, 1. Confesses his sin: She has been more righteous than I. He owns that a perpetual mark of infamy should be fastened rather upon him, who had been so much accessory to it. Note, Those offenders ought to be treated with the greatest tenderness to whom we have any way given occasion of offending. If servants purloin, and their masters, by withholding from them what is due, tempt them to it, they ought to forgive them. 2. He never returned to it again: He knew her again no more. Note, Those do not truly repent of their sins that do not forsake them.
III. The building up of Judah's family hereby, notwithstanding, in the birth of Pharez and Zarah, from whom descended the most considerable families of the illustrious tribe of Judah. It should seem, the birth was hard to the mother, by which she was corrected for her sin. The children also, like Jacob and Esau, struggled for the birthright, and Pharez obtained it, who is ever named first, and from him Christ descended. He had his name from his breaking forth before his brother: This breach be upon thee, which is applicable to those that sow discord, and create distance, between brethren. The Jews, as Zarah, bade fair for the birthright, and were marked with a scarlet thread, as those that came out first; but the Gentiles, like Pharez, as a son of violence, got the start of them, by that violence which the kingdom of heaven suffers, and attained to the righteousness of which the Jews came short. Yet, when the fulness of time is come, all Israel shall be saved. Both these sons are named in the genealogy of our Saviour (Mat 1:3), to perpetuate the story, as an instance of the humiliation of our Lord Jesus. Some observe that the four eldest sons of Jacob fell under very foul guilt, Reuben and Judah under the guilt of incest, Simeon and Levi under that of murder; yet they were patriarchs, and from Levi descended the priests, from Judah the kings and Messiah. Thus they became examples of repentance, and monuments of pardoning mercy.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 24–30. 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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SUMMARY
Genesis 38:28 provides a vivid and pivotal account of the birth of Tamar's twin sons, Zerah and Perez, focusing on the dramatic moment when one twin's hand emerges first, prompting the midwife to mark it with a scarlet thread. This seemingly minor detail sets the stage for a profound divine reversal of human expectation, underscoring God's sovereign control over lineage and destiny, and laying foundational groundwork for the unfolding narrative of redemption.
CONTEXT
Literary Context: Genesis chapter 38 serves as a distinct, yet deeply integrated, narrative interlude within the broader Joseph saga, specifically interrupting the flow between Joseph's sale into slavery in Genesis 37 and his subsequent trials in Egypt detailed in Genesis 39. This chapter shifts focus abruptly to Judah, Joseph's brother, highlighting his moral failings and eventual vindication of Tamar. The events of Genesis 38:1-27 lead to Tamar's pregnancy by Judah, disguised as a harlot, after Judah failed to provide his third son, Shelah, for levirate marriage. The birth of the twins, Zerah and Perez, is the culmination of this dramatic episode, directly preceding the narrative's return to Joseph. The detailed account of the birth, particularly the struggle for the firstborn position, serves as a narrative device to introduce themes of divine sovereignty and the subversion of human expectations, which resonate throughout the biblical narrative.
Historical & Cultural Context: Childbirth in ancient Israel was a highly significant event, often attended by a midwife, who played a crucial role in assisting the delivery and identifying the firstborn. The firstborn son held immense legal, social, and spiritual privileges, including a double inheritance and the right to leadership within the family. The act of marking a child, as seen with the scarlet thread, was a practical measure to ensure accurate identification, especially in multiple births, and to publicly acknowledge the heir. The "scarlet thread" (Hebrew: shânîy) would have been a common, visible material, likely dyed with crimson from the coccus insect, signifying its distinctness. This practice underscores the cultural importance placed on birth order and lineage, providing a backdrop against which the divine subversion of these human expectations becomes even more striking.
Key Themes: Genesis 38:28 contributes to several overarching themes within Genesis and the broader biblical narrative. Firstly, it powerfully illustrates the theme of Divine Sovereignty, demonstrating God's ability to orchestrate events, even seemingly mundane or scandalous ones, to fulfill His purposes, often overriding human plans and expectations. Secondly, it highlights the Subversion of Primogeniture, a recurring motif in Genesis where God frequently chooses the younger or less expected son to carry the covenant promises, as seen with Jacob over Esau in Genesis 25:23 and Isaac over Ishmael in Genesis 21:12. This verse sets up a dramatic instance of this theme. Finally, the birth of Zerah and Perez, despite the controversial circumstances, is crucial for the Messianic Lineage, as both are included in the genealogy of King David and ultimately Jesus Christ, as noted in Matthew 1:3, emphasizing God's faithfulness to His covenant promises through imperfect human instruments.
EXPOSITION AND ANALYSIS
The verse captures a critical moment during Tamar's childbirth, where human actions and expectations are sharply contrasted with divine intention.
Key Word Analysis
Verse Breakdown
Literary Devices
Genesis 38:28 employs several significant literary devices. Foreshadowing is prominent, as the midwife's declaration, "This came out first," immediately sets up the dramatic reversal that occurs in Genesis 38:29, where Perez unexpectedly emerges before Zerah. This creates narrative tension and anticipates the theme of divine subversion of human expectations. There is also a subtle layer of Irony, as the very act intended to definitively mark the firstborn ultimately highlights the unexpected divine intervention that overrides human certainty. While the scarlet thread's primary function is practical, its color may carry a degree of Symbolism, given its association with life, blood, and redemption elsewhere in scripture, though its immediate narrative purpose is identification. The entire scene functions as a Type, pointing forward to God's sovereign choice in the messianic line, often bypassing the conventionally expected.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 38:28 is a powerful theological statement on God's sovereignty, particularly His freedom to choose and act outside of human conventions and expectations. The dramatic scene of the midwife marking the presumed firstborn, only for that expectation to be overturned, underscores that God's ways are not our ways, and His choices are not bound by human tradition or natural order. This narrative reinforces the recurring biblical theme that God often works through the unexpected, the less prominent, or even the morally compromised, to achieve His redemptive purposes. It highlights His faithfulness to His covenant promises, even when human circumstances are scandalous or convoluted, demonstrating His ability to bring good out of challenging situations.
REFLECTION AND APPLICATION
Genesis 38:28 serves as a profound reminder that God's ways often transcend human logic and expectation. Just as the midwife's clear marking of the firstborn was overturned by divine providence, so too are our carefully laid plans and assumptions often subject to God's higher design. This passage encourages us to cultivate a deep and abiding trust in God's ultimate sovereignty, even when circumstances seem to deviate from what we anticipate or deem logical. It challenges us to look beyond immediate appearances and human markers, recognizing that God is actively at work in the unexpected, orchestrating events for His glory and the fulfillment of His redemptive plan. It reminds us that His thoughts and ways are infinitely higher than ours, inviting us to surrender our expectations to His perfect will, knowing that He is always working for our good and His glory, even in the most surprising turns of life.
Questions for Reflection
FAQ
Why did the midwife use a scarlet thread?
Answer: The midwife used a scarlet thread as a practical and immediate marker to identify the child whose hand emerged first. In ancient birthing customs, the firstborn held significant status, and this thread served as a clear, visible declaration of that expected position, especially crucial in a multiple birth to prevent confusion.
Does the scarlet thread have symbolic meaning in this specific context?
Answer: While scarlet thread appears in other biblical contexts with rich symbolic meaning (e.g., Rahab's scarlet cord in Joshua 2:18 or the cleansing rituals in Leviticus 14:4), in Genesis 38:28, its primary purpose is practical: to mark the presumed firstborn. Any deeper symbolic meaning beyond a practical identifier is not directly implied within this specific narrative, though its color is certainly striking.
What is the significance of the birth order being reversed in the next verse?
Answer: The reversal of birth order, where Perez, not Zerah (who was marked), is born first, is profoundly significant. It powerfully demonstrates divine sovereignty, showing God's ability to override human expectations and natural order to fulfill His purposes. This theme of God choosing the less expected or younger is recurrent in biblical narratives (e.g., Jacob over Esau) and highlights that God's favor and choice are not always tied to primogeniture or human conventions, but to His own divine will.
CHRIST-CENTERED FULFILLMENT
The seemingly minor detail of the birth of Tamar's twins in Genesis 38:28, and the subsequent reversal of their birth order, finds its ultimate fulfillment in the lineage and person of Jesus Christ. Despite the scandalous circumstances of their conception and the unexpected turn of events at their birth, both Zerah and Perez are included in the messianic genealogy, with Perez specifically named in Matthew 1:3. This narrative powerfully demonstrates God's sovereign ability to work through imperfect human situations, unexpected turns, and even moral failings, to bring about His redemptive plan. The subversion of the expected firstborn status, where the one marked as first is ultimately born second, foreshadows how God's chosen King, the Messiah, would not always come through the most obvious or traditionally privileged line, but through His own divine election. Christ, the ultimate "younger brother" in terms of His humble earthly beginnings, perfectly fulfills God's promises, demonstrating that true spiritual primacy is not based on human merit or birthright, but on God's gracious and sovereign choice, culminating in the Lamb of God who takes away the sin of the world.