Kejadian 37:1--38:30
Konteks37:1 But Jacob lived in the land where his father had stayed, 1 in the land of Canaan. 2
37:2 This is the account of Jacob.
Joseph, his seventeen-year-old son, 3 was taking care of 4 the flocks with his brothers. Now he was a youngster 5 working with the sons of Bilhah and Zilpah, his father’s wives. 6 Joseph brought back a bad report about them 7 to their father.
37:3 Now Israel loved Joseph more than all his sons 8 because he was a son born to him late in life, 9 and he made a special 10 tunic for him. 37:4 When Joseph’s 11 brothers saw that their father loved him more than any of them, 12 they hated Joseph 13 and were not able to speak to him kindly. 14
37:5 Joseph 15 had a dream, 16 and when he told his brothers about it, 17 they hated him even more. 18 37:6 He said to them, “Listen to this dream I had: 19 37:7 There we were, 20 binding sheaves of grain in the middle of the field. Suddenly my sheaf rose up and stood upright and your sheaves surrounded my sheaf and bowed down 21 to it!” 37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” 22 They hated him even more 23 because of his dream and because of what he said. 24
37:9 Then he had another dream, 25 and told it to his brothers. “Look,” 26 he said. “I had another dream. The sun, the moon, and eleven stars were bowing down to me.” 37:10 When he told his father and his brothers, his father rebuked him, saying, “What is this dream that you had? 27 Will I, your mother, and your brothers really come and bow down to you?” 28 37:11 His brothers were jealous 29 of him, but his father kept in mind what Joseph said. 30
37:12 When his brothers had gone to graze their father’s flocks near Shechem, 37:13 Israel said to Joseph, “Your brothers 31 are grazing the flocks near Shechem. Come, I will send you to them.” “I’m ready,” 32 Joseph replied. 33 37:14 So Jacob 34 said to him, “Go now and check on 35 the welfare 36 of your brothers and of the flocks, and bring me word.” So Jacob 37 sent him from the valley of Hebron.
37:15 When Joseph reached Shechem, 38 a man found him wandering 39 in the field, so the man asked him, “What are you looking for?” 37:16 He replied, “I’m looking for my brothers. Please tell 40 me where they are grazing their flocks.” 37:17 The man said, “They left this area, 41 for I heard them say, ‘Let’s go to Dothan.’” So Joseph went after his brothers and found them at Dothan.
37:18 Now Joseph’s brothers 42 saw him from a distance, and before he reached them, they plotted to kill him. 37:19 They said to one another, “Here comes this master of dreams! 43 37:20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild 44 animal ate him. Then we’ll see how his dreams turn out!” 45
37:21 When Reuben heard this, he rescued Joseph 46 from their hands, 47 saying, 48 “Let’s not take his life!” 49 37:22 Reuben continued, 50 “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.” 51 (Reuben said this 52 so he could rescue Joseph 53 from them 54 and take him back to his father.)
37:23 When Joseph reached his brothers, they stripped him 55 of his tunic, the special tunic that he wore. 37:24 Then they took him and threw him into the cistern. (Now the cistern was empty; 56 there was no water in it.)
37:25 When they sat down to eat their food, they looked up 57 and saw 58 a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt. 59 37:26 Then Judah said to his brothers, “What profit is there if we kill our brother and cover up his blood? 37:27 Come, let’s sell him to the Ishmaelites, but let’s not lay a hand on him, 60 for after all, he is our brother, our own flesh.” His brothers agreed. 61 37:28 So when the Midianite 62 merchants passed by, Joseph’s brothers pulled 63 him 64 out of the cistern and sold him to the Ishmaelites for twenty pieces of silver. The Ishmaelites 65 then took Joseph to Egypt.
37:29 Later Reuben returned to the cistern to find that Joseph was not in it! 66 He tore his clothes, 37:30 returned to his brothers, and said, “The boy isn’t there! And I, where can I go?” 37:31 So they took Joseph’s tunic, killed a young goat, 67 and dipped the tunic in the blood. 37:32 Then they brought the special tunic to their father 68 and said, “We found this. Determine now whether it is your son’s tunic or not.”
37:33 He recognized it and exclaimed, “It is my son’s tunic! A wild animal has eaten him! 69 Joseph has surely been torn to pieces!” 37:34 Then Jacob tore his clothes, put on sackcloth, 70 and mourned for his son many days. 37:35 All his sons and daughters stood by 71 him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.” 72 So Joseph’s 73 father wept for him.
37:36 Now 74 in Egypt the Midianites 75 sold Joseph 76 to Potiphar, one of Pharaoh’s officials, the captain of the guard. 77
38:1 At that time Judah left 78 his brothers and stayed 79 with an Adullamite man 80 named Hirah.
38:2 There Judah saw the daughter of a Canaanite man 81 named Shua. 82 Judah acquired her as a wife 83 and had marital relations with her. 84 38:3 She became pregnant 85 and had a son. Judah named 86 him Er. 38:4 She became pregnant again and had another son, whom she named Onan. 38:5 Then she had 87 yet another son, whom she named Shelah. She gave birth to him in Kezib. 88
38:6 Judah acquired 89 a wife for Er his firstborn; her name was Tamar. 38:7 But Er, Judah’s firstborn, was evil in the Lord’s sight, so the Lord killed him.
38:8 Then Judah said to Onan, “Have sexual relations with 90 your brother’s wife and fulfill the duty of a brother-in-law to her so that you may raise 91 up a descendant for your brother.” 92 38:9 But Onan knew that the child 93 would not be considered his. 94 So whenever 95 he had sexual relations with 96 his brother’s wife, he withdrew prematurely 97 so as not to give his brother a descendant. 38:10 What he did was evil in the Lord’s sight, so the Lord 98 killed him too.
38:11 Then Judah said to his daughter-in-law Tamar, “Live as a widow in your father’s house until Shelah my son grows up.” For he thought, 99 “I don’t want him to die like his brothers.” 100 So Tamar went and lived in her father’s house.
38:12 After some time 101 Judah’s wife, the daughter of Shua, died. After Judah was consoled, he left for Timnah to visit his sheepshearers, along with 102 his friend Hirah the Adullamite. 38:13 Tamar was told, 103 “Look, your father-in-law is going up 104 to Timnah to shear his sheep.” 38:14 So she removed her widow’s clothes and covered herself with a veil. She wrapped herself and sat at the entrance to Enaim which is on the way to Timnah. (She did this because 105 she saw that she had not been given to Shelah as a wife, even though he had now grown up.) 106
38:15 When Judah saw her, he thought she was a prostitute 107 because she had covered her face. 38:16 He turned aside to her along the road and said, “Come on! I want to have sex with you.” 108 (He did not realize 109 it was his daughter-in-law.) She asked, “What will you give me in exchange for having sex with you?” 110 38:17 He replied, “I’ll send you a young goat from the flock.” She asked, “Will you give me a pledge until you send it?” 111 38:18 He said, “What pledge should I give you?” She replied, “Your seal, your cord, and the staff that’s in your hand.” So he gave them to her and had sex with her. 112 She became pregnant by him. 38:19 She left immediately, 113 removed her veil, and put on her widow’s clothes.
38:20 Then Judah had his friend Hirah 114 the Adullamite take a young goat to get back from the woman the items he had given in pledge, 115 but Hirah 116 could not find her. 38:21 He asked the men who were there, 117 “Where is the cult prostitute 118 who was at Enaim by the road?” But they replied, “There has been no cult prostitute here.” 38:22 So he returned to Judah and said, “I couldn’t find her. Moreover, the men of the place said, ‘There has been no cult prostitute here.’” 38:23 Judah said, “Let her keep the things 119 for herself. Otherwise we will appear to be dishonest. 120 I did indeed send this young goat, but you couldn’t find her.”
38:24 After three months Judah was told, 121 “Your daughter-in-law Tamar has turned to prostitution, 122 and as a result she has become pregnant.” 123 Judah said, “Bring her out and let her be burned!” 38:25 While they were bringing her out, she sent word 124 to her father-in-law: “I am pregnant by the man to whom these belong.” 125 Then she said, “Identify 126 the one to whom the seal, cord, and staff belong.” 38:26 Judah recognized them and said, “She is more upright 127 than I am, because I wouldn’t give her to Shelah my son.” He did not have sexual relations with her 128 again.
38:27 When it was time for her to give birth, there were twins in her womb. 38:28 While she was giving birth, one child 129 put out his hand, and the midwife took a scarlet thread and tied it on his hand, saying, “This one came out first.” 38:29 But then he drew back his hand, and his brother came out before him. 130 She said, “How you have broken out of the womb!” 131 So he was named Perez. 132 38:30 Afterward his brother came out – the one who had the scarlet thread on his hand – and he was named Zerah. 133
[37:1] 1 tn Heb “the land of the sojournings of his father.”
[37:1] 2 sn The next section begins with the heading This is the account of Jacob in Gen 37:2, so this verse actually forms part of the preceding section as a concluding contrast with Esau and his people. In contrast to all the settled and expanded population of Esau, Jacob was still moving about in the land without a permanent residence and without kings. Even if the Edomite king list was added later (as the reference to kings in Israel suggests), its placement here in contrast to Jacob and his descendants is important. Certainly the text deals with Esau before dealing with Jacob – that is the pattern. But the detail is so great in chap. 36 that the contrast cannot be missed.
[37:2] 3 tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”
[37:2] 4 tn Or “tending”; Heb “shepherding” or “feeding.”
[37:2] 5 tn Or perhaps “a helper.” The significance of this statement is unclear. It may mean “now the lad was with,” or it may suggest Joseph was like a servant to them.
[37:2] 6 tn Heb “and he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.”
[37:2] 7 tn Heb “their bad report.” The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers.
[37:2] sn Some interpreters portray Joseph as a tattletale for bringing back a bad report about them [i.e., his brothers], but the entire Joseph story has some of the characteristics of wisdom literature. Joseph is presented in a good light – not because he was perfect, but because the narrative is showing how wisdom rules. In light of that, this section portrays Joseph as faithful to his father in little things, even though unpopular – and so he will eventually be given authority over greater things.
[37:3] 8 tn The disjunctive clause provides supplemental information vital to the story. It explains in part the brothers’ animosity toward Joseph.
[37:3] sn The statement Israel loved Joseph more than all his sons brings forward a motif that played an important role in the family of Isaac – parental favoritism. Jacob surely knew what that had done to him and his brother Esau, and to his own family. But now he showers affection on Rachel’s son Joseph.
[37:3] 9 tn Heb “a son of old age was he to him.” This expression means “a son born to him when he [i.e., Jacob] was old.”
[37:3] 10 tn It is not clear what this tunic was like, because the meaning of the Hebrew word that describes it is uncertain. The idea that it was a coat of many colors comes from the Greek translation of the OT. An examination of cognate terms in Semitic suggests it was either a coat or tunic with long sleeves (cf. NEB, NRSV), or a tunic that was richly embroidered (cf. NIV). It set Joseph apart as the favored one.
[37:4] 11 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
[37:4] 12 tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”
[37:4] 13 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:4] 14 tn Heb “speak to him for peace.”
[37:5] 15 tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.
[37:5] 16 tn Heb “dreamed a dream.”
[37:5] 17 sn Some interpreters see Joseph as gloating over his brothers, but the text simply says he told his brothers about it (i.e., the dream). The text gives no warrant for interpreting his manner as arrogant or condescending. It seems normal that he would share a dream with the family.
[37:5] 18 tn The construction uses a hendiadys, “they added to hate,” meaning they hated him even more.
[37:6] 19 tn Heb “hear this dream which I dreamed.”
[37:7] 20 tn All three clauses in this dream report begin with וְהִנֵּה (vÿhinneh, “and look”), which lends vividness to the report. This is represented in the translation by the expression “there we were.”
[37:7] 21 tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.
[37:8] 22 tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”
[37:8] 23 tn This construction is identical to the one in Gen 37:5.
[37:8] 24 sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.
[37:9] 25 tn Heb “And he dreamed yet another dream.”
[37:9] 26 tn Heb “and he said, ‘Look.’” The order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons. Both clauses of the dream report begin with הִנֵּה (hinneh, “look”), which lends vividness to the report.
[37:10] 27 sn The question What is this dream that you had? expresses Jacob’s dismay at what he perceives to be Joseph’s audacity.
[37:10] 28 tn Heb “Coming, will we come, I and your mother and your brothers, to bow down to you to the ground?” The verb “come” is preceded by the infinitive absolute, which lends emphasis. It is as if Jacob said, “You don’t really think we will come…to bow down…do you?”
[37:11] 29 sn Joseph’s brothers were already jealous of him, but this made it even worse. Such jealousy easily leads to action, as the next episode in the story shows. Yet dreams were considered a form of revelation, and their jealousy was not only of the favoritism of their father, but of the dreams. This is why Jacob kept the matter in mind.
[37:11] 30 tn Heb “kept the word.” The referent of the Hebrew term “word” has been specified as “what Joseph said” in the translation for clarity, and the words “in mind” have been supplied for stylistic reasons.
[37:13] 31 tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”
[37:13] 32 sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.
[37:13] 33 tn Heb “and he said, ‘Here I am.’” The referent of the pronoun “he” (Joseph) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.
[37:14] 34 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[37:14] 37 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[37:15] 38 tn Heb “and he [i.e., Joseph] went to Shechem.” The referent (Joseph) has been specified in the translation for clarity.
[37:15] 39 tn Heb “and a man found him and look, he was wandering in the field.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the action through this unnamed man’s eyes.
[37:16] 40 tn The imperative in this sentence has more of the nuance of a request than a command.
[37:17] 41 tn Heb “they traveled from this place.”
[37:18] 42 tn Heb “and they”; the referent (Joseph’s brothers) has been specified in the translation for clarity.
[37:19] 43 tn Heb “Look, this master of dreams is coming.” The brothers’ words have a sarcastic note and indicate that they resent his dreams.
[37:20] 44 tn The Hebrew word can sometimes carry the nuance “evil,” but when used of an animal it refers to a dangerous wild animal.
[37:20] 45 tn Heb “what his dreams will be.”
[37:21] 46 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:21] 47 sn From their hands. The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2).
[37:21] 48 tn Heb “and he said.”
[37:21] 49 tn Heb “we must not strike him down [with respect to] life.”
[37:22] 50 tn Heb “and Reuben said to them.”
[37:22] 51 sn The verbs translated shed, throw, and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben’s words.
[37:22] 52 tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.
[37:22] 53 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:22] 54 tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.
[37:23] 55 tn Heb “Joseph”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[37:24] 56 tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.
[37:25] 57 tn Heb “lifted up their eyes.”
[37:25] 58 tn Heb “and they saw and look.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the event through the eyes of the brothers.
[37:25] 59 tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”
[37:27] 60 tn Heb “let not our hand be upon him.”
[37:28] 62 sn On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24.
[37:28] 63 tn Heb “they drew and they lifted up.” The referent (Joseph’s brothers) has been specified in the translation for clarity; otherwise the reader might assume the Midianites had pulled Joseph from the cistern (but cf. NAB).
[37:28] 64 tn Heb “Joseph” (both here and in the following clause); the proper name has been replaced both times by the pronoun “him” in the translation for stylistic reasons.
[37:28] 65 tn Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity.
[37:29] 66 tn Heb “and look, Joseph was not in the cistern.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the situation through Reuben’s eyes.
[37:31] 67 sn It was with two young goats that Jacob deceived his father (Gen 27:9); now with a young goat his sons continue the deception that dominates this family.
[37:32] 68 tn Heb “and they sent the special tunic and they brought [it] to their father.” The text as it stands is problematic. It sounds as if they sent the tunic on ahead and then came and brought it to their father. Some emend the second verb to a Qal form and read “and they came.” In this case, they sent the tunic on ahead.
[37:33] 69 sn A wild animal has eaten him. Jacob draws this conclusion on his own without his sons actually having to lie with their words (see v. 20). Dipping the tunic in the goat’s blood was the only deception needed.
[37:34] 70 tn Heb “and put sackcloth on his loins.”
[37:35] 71 tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.
[37:35] 72 tn Heb “and he said, ‘Indeed I will go down to my son mourning to Sheol.’” Sheol was viewed as the place where departed spirits went after death.
[37:35] 73 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
[37:36] 74 tn The disjunctive clause formally signals closure for this episode of Joseph’s story, which will be resumed in Gen 39.
[37:36] 75 tc The MT spells the name of the merchants as מְדָנִים (mÿdanim, “Medanites”) rather than מִדְיָנִים (midyanim, “Midianites”) as in v. 28. It is likely that the MT is corrupt at this point, with the letter yod (י) being accidentally omitted. The LXX, Vulgate, Samaritan Pentateuch, and Syriac read “Midianites” here. Some prefer to read “Medanites” both here and in v. 28, but Judg 8:24, which identifies the Midianites and Ishmaelites, favors the reading “Midianites.”
[37:36] 76 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
[37:36] 77 sn The expression captain of the guard might indicate that Potiphar was the chief executioner.
[38:1] 78 tn Heb “went down from.”
[38:1] 79 tn Heb “and he turned aside unto.”
[38:1] 80 tn Heb “a man, an Adullamite.”
[38:2] 81 tn Heb “a man, a Canaanite.”
[38:2] 82 tn Heb “and his name was Shua.”
[38:2] 83 tn Heb “and he took her.”
[38:2] 84 tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.
[38:3] 85 tn Or “she conceived” (also in the following verse).
[38:3] 86 tc Some
[38:3] tn Heb “and he called his name.” The referent (Judah) has been specified in the translation for clarity.
[38:5] 87 tn Heb “and she added again and she gave birth.” The first verb and the adverb emphasize that she gave birth once more.
[38:5] 88 tn Or “and he [i.e., Judah] was in Kezib when she gave birth to him.”
[38:6] 89 tn Heb “and Judah took.”
[38:8] 90 tn Heb “go to.” The expression is a euphemism for sexual intercourse.
[38:8] 91 tn The imperative with the prefixed conjunction here indicates purpose.
[38:8] 92 sn Raise up a descendant for your brother. The purpose of this custom, called the levirate system, was to ensure that no line of the family would become extinct. The name of the deceased was to be maintained through this custom of having a child by the nearest relative. See M. Burrows, “Levirate Marriage in Israel,” JBL 59 (1940): 23-33.
[38:9] 94 tn Heb “would not be his,” that is, legally speaking. Under the levirate system the child would be legally considered the child of his deceased brother.
[38:9] 95 tn The construction shows that this was a repeated practice and not merely one action.
[38:9] sn The text makes it clear that the purpose of the custom was to produce an heir for the deceased brother. Onan had no intention of doing that. But he would have sex with the girl as much as he wished. He was willing to use the law to gratify his desires, but was not willing to do the responsible thing.
[38:9] 96 tn Heb “he went to.” This expression is a euphemism for sexual intercourse.
[38:9] 97 tn Heb “he spoiled [his semen] to the ground.” Onan withdrew prematurely and ejaculated on the ground to prevent his brother’s widow from becoming pregnant.
[38:10] 98 tn Heb “he”; the referent (the
[38:11] 100 tn Heb “Otherwise he will die, also he, like his brothers.”
[38:11] sn I don’t want him to die like his brothers. This clause explains that Judah had no intention of giving Shelah to Tamar for the purpose of the levirate marriage. Judah apparently knew the nature of his sons, and feared that God would be angry with the third son and kill him as well.
[38:12] 101 sn After some time. There is not enough information in the narrative to know how long this was. The text says “the days increased.” It was long enough for Shelah to mature and for Tamar to realize she would not have him.
[38:12] 102 tn Heb “and he went up to the shearers of his sheep, he and.”
[38:13] 103 tn Heb “And it was told to Tamar, saying.”
[38:13] 104 tn The active participle indicates the action was in progress or about to begin.
[38:14] 105 tn The Hebrew text simply has “because,” connecting this sentence to what precedes. For stylistic reasons the words “she did this” are supplied in the translation and a new sentence begun.
[38:14] 106 tn Heb “she saw that Shelah had grown up, but she was not given to him as a wife.”
[38:15] 107 tn Heb “he reckoned her for a prostitute,” which was what Tamar had intended for him to do. She obviously had some idea of his inclinations, or she would not have tried this risky plan.
[38:16] 108 tn Heb “I will go to you.” The imperfect verbal form probably indicates his desire here. The expression “go to” is a euphemism for sexual intercourse.
[38:16] 109 tn Heb “for he did not know that.”
[38:16] 110 tn Heb “when you come to me.” This expression is a euphemism for sexual intercourse.
[38:17] 111 tn Heb “until you send.”
[38:18] 112 tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.
[38:19] 113 tn Heb “and she arose and left,” the first verb in the pair emphasizing that she wasted no time.
[38:20] 114 tn Heb “sent by the hand of his friend.” Here the name of the friend (“Hirah”) has been included in the translation for clarity.
[38:20] 115 tn Heb “to receive the pledge from the woman’s hand.”
[38:20] 116 tn Heb “he”; the referent (Judah’s friend Hirah the Adullamite) has been specified in the translation for clarity.
[38:21] 117 tn Heb “the men of her place,” that is, who lived at the place where she had been.
[38:21] 118 sn The Hebrew noun translated “cult prostitute” is derived from a verb meaning “to be set apart; to be distinct.” Thus the term refers to a woman who did not marry, but was dedicated to temple service as a cult prostitute. The masculine form of this noun is used for male cult prostitutes. Judah thought he had gone to an ordinary prostitute (v. 15); but Hirah went looking for a cult prostitute, perhaps because it had been a sheep-shearing festival. For further discussion see E. M. Yamauchi, “Cultic Prostitution,” Orient and Occident (AOAT), 213-23.
[38:23] 119 tn The words “the things” have been supplied in the translation for stylistic reasons.
[38:23] 120 tn Heb “we will become contemptible.” The Hebrew word בּוּז (buz) describes the contempt that a respectable person would have for someone who is worthless, foolish, or disreputable.
[38:24] 121 tn Heb “it was told to Judah, saying.”
[38:24] 122 tn Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.
[38:24] 123 tn Heb “and also look, she is with child by prostitution.”
[38:25] 124 tn Heb “she was being brought out and she sent.” The juxtaposition of two clauses, both of which place the subject before the predicate, indicates synchronic action.
[38:25] 125 tn Heb “who these to him.”
[38:25] 126 tn Or “ recognize; note.” This same Hebrew verb (נָכַר, nakhar) is used at the beginning of v. 26, where it is translated “recognized.”
[38:26] 127 tn Traditionally “more righteous”; cf. NCV, NRSV, NLT “more in the right.”
[38:26] sn She is more upright than I. Judah had been irresponsible and unfaithful to his duty to see that the family line continued through the levirate marriage of his son Shelah. Tamar fought for her right to be the mother of Judah’s line. When she was not given Shelah and Judah’s wife died, she took action on her own to ensure that the line did not die out. Though deceptive, it was a desperate and courageous act. For Tamar it was within her rights; she did nothing that the law did not entitle her to do. But for Judah it was wrong because he thought he was going to a prostitute. See also Susan Niditch, “The Wronged Woman Righted: An Analysis of Genesis 38,” HTR 72 (1979): 143-48.
[38:26] 128 tn Heb “and he did not add again to know her.” Here “know” is a euphemism for sexual intercourse.
[38:28] 129 tn The word “child” has been supplied in the translation for stylistic reasons.
[38:29] 130 tn Heb “Look, his brother came out.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through the midwife’s eyes. The words “before him” are supplied in the translation for stylistic reasons.
[38:29] 131 tn Heb “How you have made a breach for yourself!” The Hebrew verb translated “make a breach” frequently occurs, as here, with a cognate accusative. The event provided the meaningful name Perez, “he who breaks through.”
[38:29] 132 sn The name Perez means “he who breaks through,” referring to Perez reaching out his hand at birth before his brother was born. The naming signified the completion of Tamar’s struggle and also depicted the destiny of the tribe of Perez who later became dominant (Gen 46:12 and Num 26:20). Judah and his brothers had sold Joseph into slavery, thinking they could thwart God’s plan that the elder brothers should serve the younger. God demonstrated that principle through these births in Judah’s own family, affirming that the elder will serve the younger, and that Joseph’s leadership could not so easily be set aside. See J. Goldin, “The Youngest Son; or, Where Does Genesis 38 Belong?” JBL 96 (1977): 27-44.
[38:30] 133 sn Perhaps the child was named Zerah because of the scarlet thread. Though the Hebrew word used for “scarlet thread” in v. 28 is not related to the name Zerah, there is a related root in Babylonian and western Aramaic that means “scarlet” or “scarlet thread.” In Hebrew the name appears to be derived from a root meaning “to shine.” The name could have originally meant something like “shining one” or “God has shined.” Zerah became the head of a tribe (Num 26:20) from whom Achan descended (Josh 7:1).
