Genesis 38:5

KJV

And she yet again conceived, and bare a son; and called his name Shelah: and he was at Chezib, when she bare him.

KJV (with Strong's)

And she yet again conceived {H3254}, and bare {H3205} a son {H1121}; and called {H7121} his name {H8034} Shelah {H7956}: and he was at Chezib {H3580}, when she bare {H3205} him.

Complete Jewish Bible

Then she conceived yet again and had a son whom she called Shelah; he was in K'ziv when she gave birth to him.

Berean Standard Bible

Then she gave birth to another son and named him Shelah; it was at Chezib that she gave birth to him.

American Standard Version

And she yet again bare a son, and called his name Shelah: and he was at Chezib, when she bare him.

Commentary

### SUMMARY
Genesis 38:5 meticulously records the birth of Shelah, the third son of Judah and his unnamed Canaanite wife, born in the locality of Chezib. This seemingly brief genealogical entry is profoundly significant, as it marks the vital continuation of Judah's family line after the premature deaths of his first two sons, Er and Onan. Shelah's birth thus ensures the preservation of a critical patriarchal lineage, through which God's covenant promises would progress and from which the Messiah would ultimately descend.

### CONTEXT
* **Literary Context:** Genesis 38 serves as a striking narrative interlude, deliberately interrupting the unfolding story of Joseph, which resumes in [Genesis 39](/genesis/39 "Joseph's Trials and Triumphs"). This chapter shifts focus entirely to Judah, one of Jacob's prominent sons, detailing his personal and family affairs. Prior to Shelah's birth, Judah had separated from his brothers, married a Canaanite woman, and fathered two sons, Er and Onan. Both were divinely judged and died for their wickedness, as recorded in [Genesis 38:7](/genesis/38-7 "The Wickedness of Er") and [Genesis 38:10](/genesis/38-10 "The Wickedness of Onan"). The birth of Shelah, therefore, is not merely a genealogical update but a crucial event that secures the continuity of Judah's direct male line, which is indispensable for the larger biblical narrative and the fulfillment of God's redemptive plan. The chapter then continues to detail the complex relationship between Judah and Tamar, further emphasizing the challenges and divine preservation of this lineage.
* **Historical & Cultural Context:** In the ancient Near East, and particularly within the patriarchal society of Israel, the continuation of a family line through male heirs was paramount. It ensured the preservation of identity, inheritance, and the fulfillment of covenant promises. The concept of a "seed" (offspring) was central to God's covenant with Abraham, promising a numerous progeny and a specific land. The death of male heirs without issue was a profound crisis, threatening the very existence of the family and its future. Judah's marriage to a Canaanite woman, while common in that era, also highlights the potential for cultural and religious assimilation, which often presented challenges to the purity of the Abrahamic covenant line. The geographical location of Chezib (also known as Achzib or Nezib) was likely in the Shephelah region of Judah, a transitional area between the Judean hills and the coastal plain, indicating Judah's settlement in the land promised to his ancestors.
* **Key Themes:** Genesis 38, and specifically the birth of Shelah, contributes to several overarching themes within the book of Genesis and the broader biblical narrative. A primary theme is **Divine Providence and Sovereignty**, demonstrating how God meticulously guides and preserves the chosen lineage despite human sin, failure, and tragedy. The deaths of Er and Onan underscore God's righteous judgment, while Shelah's birth highlights His faithfulness in maintaining the covenant line. Another key theme is the **Preservation of the Messianic Lineage**. The detailed recording of Judah's descendants emphasizes the importance of this specific tribe, from which the promised "scepter" would not depart, as prophesied in [Genesis 49:10](/genesis/49-10 "Jacob's Prophecy of the Scepter from Judah"). Shelah's existence is a testament to the fact that God's plan for a redeemer would not be thwarted. Furthermore, the chapter subtly explores themes of **Human Sin and Flawed Humanity** alongside **God's Unwavering Faithfulness**, showing that even through imperfect individuals and morally ambiguous situations, God works to accomplish His ultimate purposes.

### EXPOSITION AND ANALYSIS
Genesis 38:5 provides a concise yet profoundly significant record of Shelah's birth, an event that carries weighty implications for the unfolding biblical narrative. The verse states: "And she yet again conceived, and bare a son; and called his name Shelah: and he was at Chezib, when she bare him."

#### Key Word Analysis
* **Conceived (Hebrew, _yâçaph'_):** From H3254, meaning "to add or augment," often adverbially "to continue to do a thing." In this context, "yet again conceived" (H3254 and H3254 H8686) emphasizes the repeated act of conception, specifically highlighting that this was a new pregnancy after the previous births (and subsequent deaths) of Er and Onan. This "adding" or "continuing" is crucial for the perpetuation of Judah's line, signifying a renewed hope for an heir.
* **Bare (Hebrew, _yâlad'_):** From H3205, a primitive root meaning "to bear young; causatively, to beget; medically, to act as midwife." This word is fundamental to the concept of lineage and generation. Here, it simply states the physical act of giving birth to a son, but in the broader context of Genesis, it underscores the divine blessing of fruitfulness and the continuation of the covenant family through successive generations.
* **Chezib (Hebrew, _Kᵉzîyb'_):** From H3580, derived from a root meaning "to falsify" or "to deceive." This geographical name (also known as Achzib) is intriguing given the later events of Genesis 38, particularly Judah's deception involving Tamar. While it may simply be a place name, its etymological root subtly foreshadows the themes of deception and moral ambiguity that pervade the chapter, suggesting that even within the divinely chosen lineage, human failings and moral complexities are present.

#### Verse Breakdown
* **"And she yet again conceived, and bare a son":** This clause highlights the continuity of Judah's family line after the preceding tragedies. The phrase "yet again" (from the Hebrew _yâçaph_) implies a repeated effort or a new beginning, emphasizing the significance of this third son after the loss of Er and Onan. The birth of a son was essential for the family's survival and the continuation of the patriarchal lineage.
* **"and called his name Shelah":** The naming of the child was a significant act, often reflecting circumstances of birth, hopes for the future, or characteristics. The Hebrew name "Shelah" (שֵׁלָה, H7956) is often interpreted as "petition" or "request," possibly indicating the parents' fervent desire for a surviving heir after the previous losses, or a "sprout" or "growth," signifying a new branch or continuation of the family tree. This name carries a sense of hope and the fulfillment of a deep longing for continuity.
* **"and he was at Chezib, when she bare him":** This detail provides the specific geographical location of Shelah's birth. Chezib (כְּזִיב, H3580) was a town in the Shephelah region. As noted in the key word analysis, the name's root meaning ("to lie" or "to deceive") is noteworthy. This seemingly minor geographical detail adds a layer of **Irony** or **Foreshadowing** to the narrative, subtly hinting at the morally complex and deceptive events that will unfold later in this very chapter, particularly Judah's interaction with Tamar.

#### Literary Devices
Genesis 38:5, though brief, employs subtle literary techniques. The most prominent is **Foreshadowing**, particularly through the naming of the birthplace, Chezib. The Hebrew root of Chezib, meaning "to lie" or "to deceive," subtly hints at the significant acts of deception and moral ambiguity that will characterize Judah's actions later in the chapter with Tamar. This linguistic nuance serves as an early warning to the reader about the complex moral landscape of the narrative. Additionally, the verse functions as a **Narrative Interruption**, deliberately pausing the Joseph story to emphasize the critical importance of Judah's lineage. This structural choice highlights the theological significance of the patriarchal line, underscoring God's meticulous attention to the genealogical thread that will lead to the Messiah. The simple, declarative style also lends an air of **Historical Record**, reinforcing the biblical emphasis on accurate and verifiable lineage.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The birth of Shelah, recorded in Genesis 38:5, is far more than a simple genealogical detail; it is a profound testament to God's unwavering faithfulness and sovereign control over human history. Even amidst the moral failings and tragic losses within Judah's family, God's plan for the preservation of a chosen lineage remains unthwarted. This event underscores God's commitment to His covenant promises made to Abraham, Isaac, and Jacob, ensuring that the "seed" through whom all nations would be blessed would continue. Shelah's existence is a vital link in this divine chain, demonstrating that God works through the imperfect and often messy realities of human life to achieve His perfect redemptive purposes. It highlights that God's plan is not dependent on human perfection but on His own steadfast character.

* [Genesis 49:10](/genesis/49-10 "Jacob's Prophecy of the Scepter from Judah")
* [Ruth 4:18-22](/ruth/4-18-22 "The Genealogy from Perez to David")
* [Matthew 1:1-3](/matthew/1-1-3 "The Genealogy of Jesus Christ")

### REFLECTION AND APPLICATION
Genesis 38:5, while seemingly a minor detail in the grand narrative, offers profound insights for contemporary believers. It serves as a powerful reminder that God's sovereign plan unfolds through the ordinary, the challenging, and even the morally complex events of human history. The meticulous recording of Shelah's birth, ensuring the continuation of Judah's line, underscores the idea that every life, every generation, and every detail has a place within God's overarching purposes. For us, this means recognizing that God is at work in our own lives and circumstances, even when things seem chaotic or imperfect. We are called to trust in His faithfulness, knowing that He can use flawed individuals and difficult situations to advance His kingdom. This verse encourages us to look for God's hand in the seemingly small moments, to appreciate the continuity of faith passed down through generations, and to find hope in His ability to bring about His will despite human limitations.

#### Questions for Reflection
* **How does the preservation of Judah's lineage, despite significant challenges, encourage your trust in God's faithfulness in your own life?**
* **In what ways do you see God working through imperfect people or difficult circumstances to accomplish His purposes today?**
* **How does understanding the importance of biblical genealogies deepen your appreciation for God's meticulous plan for salvation?**

### FAQ
**Why is Genesis 38 presented as an interlude in the Joseph narrative?**

Answer: Genesis 38 is a deliberate narrative interlude that strategically shifts the focus from Joseph's story to Judah's family affairs. Its primary purpose is to highlight the critical importance of Judah's lineage, which is divinely ordained to be the tribal line from which the Messiah would ultimately descend. By detailing the challenges and preservation of this specific family branch, the narrative ensures that readers understand the continuity and significance of God's covenant promises before returning to Joseph's rise to power in [Genesis 39](/genesis/39 "Joseph's Rise to Power").

**What is the significance of Shelah's name and birthplace?**

Answer: The name Shelah (שֵׁלָה, H7956) is often interpreted as "petition" or "sprout," symbolizing a new beginning, a renewed hope for Judah's line after the tragic deaths of his first two sons. His birthplace, Chezib (כְּזִיב, H3580), is intriguing because its Hebrew root means "to lie" or "deceive." This linguistic nuance serves as a subtle **foreshadowing** of the deceptive and morally complex events that unfold later in the chapter involving Judah and Tamar, demonstrating that even within the divinely guided lineage, human failings are present.

**How does Shelah's birth relate to God's covenant plan?**

Answer: After the deaths of Er and Onan, Shelah's birth ensures the vital continuation of Judah's direct lineage. This is absolutely crucial for the fulfillment of God's covenant promises to Abraham, Isaac, and Jacob, particularly the promise that the Messiah would come from Judah's tribe. Shelah's existence preserves the genealogical thread that leads directly to Jesus Christ, demonstrating God's meticulous and sovereign plan to bring about redemption through a chosen family line, as seen in the [genealogy of Jesus](/matthew/1-1 "The Genealogy of Jesus Christ in Matthew 1:1").

### CHRIST-CENTERED FULFILLMENT
Shelah's birth, recorded in [Genesis 38:5](/genesis/38-5 "The birth of Shelah"), stands as a crucial, albeit often overlooked, link in the divinely orchestrated lineage leading directly to Jesus Christ. Following the tragic and divinely judged deaths of Er and Onan, Shelah's very existence ensured the continuation of Judah's line, a lineage explicitly prophesied to hold the "scepter" and from which the ultimate ruler would come ([Genesis 49:10](/genesis/49-10 "Jacob's Prophecy of the Scepter from Judah")). This seemingly ordinary birth underscores God's meticulous providence, demonstrating His unwavering commitment to His redemptive plan despite human sin, moral failures, and personal tragedies. Shelah's place in the genealogy, which ultimately includes figures like Perez (born from Judah and Tamar), Boaz, David, and eventually Jesus Christ ([Matthew 1:1-16](/matthew/1-1-16 "The Genealogy of Jesus Christ")), powerfully illustrates that God's faithfulness transcends human imperfection. The birth of Shelah ensures the preservation of the physical line through which the Son of God would enter human history, fulfilling the ancient promises and becoming the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). Thus, Shelah's arrival is a testament to the sovereign God who prepares the way for His Son, ensuring that in the fullness of time, Christ would be born of the tribe of Judah ([Galatians 4:4](/galatians/4-4 "God Sent His Son in the Fullness of Time")).

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

Numbers 26:20

And the sons of Judah after their families were; of Shelah, the family of the Shelanites: of Pharez, the family of the Pharzites: of Zerah, the family of the Zarhites.

1 Chronicles 4:21

The sons of Shelah the son of Judah [were], Er the father of Lecah, and Laadah the father of Mareshah, and the families of the house of them that wrought fine linen, of the house of Ashbea,

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 46:12

And the sons of Judah; Er, and Onan, and Shelah, and Pharez, and Zerah: but Er and Onan died in the land of Canaan. And the sons of Pharez were Hezron and Hamul.

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.