Genesis 38:14
she removed her widow's garments, covered her face with a veil to disguise herself, and sat at the entrance to Enaim, which is on the way to Timnah. For she saw that although Shelah had grown up, she had not been given to him as a wife.
removed her widow’s garments
In the ancient Near Eastern culture, clothing was a significant indicator of one's social status and personal circumstances. Widow's garments were a public declaration of mourning and loss. By removing these garments, Tamar was symbolically stepping out of her role as a grieving widow. The Hebrew word for "removed" (סוּר, sur) implies a deliberate action, suggesting Tamar's intentional decision to change her circumstances. This act can be seen as a bold move to assert her rights and seek justice in a society where women often had limited power.

covered herself with a veil
The act of covering with a veil in ancient times could signify various things, including modesty, mourning, or, as in this context, disguise. The Hebrew word for "veil" (צָעִיף, tsa'iph) indicates a garment that conceals one's identity. Tamar's use of the veil was strategic, allowing her to approach Judah without being recognized. This action highlights her resourcefulness and determination to secure her future and fulfill her duty to her deceased husband by ensuring the continuation of his lineage.

to disguise herself
The phrase underscores Tamar's intention to conceal her identity. The Hebrew root (כָּסָה, kasah) means to cover or hide. In the narrative, this disguise is pivotal, as it sets the stage for the unfolding events. Tamar's actions can be seen as a form of protest against the injustice she faced, as Judah had not fulfilled his promise to give her to his son Shelah. Her disguise was not merely for deception but a means to achieve justice and fulfill her familial obligations.

sat down at the entrance to Enaim
Enaim, meaning "eyes" or "springs," was a location on the road to Timnah. Sitting at the entrance suggests a position of waiting or anticipation. In the cultural context, this act was significant, as city gates or entrances were places of social and legal transactions. Tamar's choice of location indicates her awareness of the social dynamics and her strategic positioning to encounter Judah. This setting underscores the theme of visibility and recognition, as Tamar positions herself to be seen and acknowledged.

which is on the way to Timnah
Timnah was a town in the territory of Judah, known for its vineyards and agriculture. The mention of the road to Timnah situates the narrative geographically and culturally, as roads were vital for trade and communication. This detail emphasizes the journey motif in the story, both literal and metaphorical, as Tamar embarks on a path to reclaim her rights and secure her future. The road to Timnah symbolizes the transition from injustice to justice, from concealment to revelation.

For she saw that Shelah had grown up
The phrase indicates Tamar's awareness and observation of her circumstances. The Hebrew verb "saw" (רָאָה, ra'ah) implies understanding and insight. Tamar's realization that Shelah had matured without being given to her as a husband highlights the broken promise and neglect she experienced. This awareness propels her to take action, demonstrating her courage and agency in a patriarchal society.

but she had not been given to him as a wife
This clause reveals the crux of Tamar's predicament. The passive construction "had not been given" (נָתַן, natan) indicates her lack of agency in the situation, as decisions about marriage were typically made by male relatives. Tamar's exclusion from this arrangement underscores the injustice she faced. Her subsequent actions can be seen as a quest for justice and fulfillment of her rightful place within the family lineage, highlighting themes of perseverance and righteousness in the face of adversity.

Persons / Places / Events
1. Tamar
The widow of Er, Judah's firstborn, who disguises herself to secure her rights and future.

2. Judah
One of the twelve sons of Jacob, who fails to fulfill his promise to Tamar.

3. Shelah
Judah's youngest son, whom Tamar was promised to marry after the death of his brothers.

4. Enaim
The location where Tamar positions herself, strategically on the way to Timnah.

5. Timnah
A place associated with Judah's sheep-shearing, a significant event in the account.
Teaching Points
The Importance of Keeping Promises
Judah's failure to keep his promise to Tamar leads to a series of events that could have been avoided. This teaches the importance of integrity and faithfulness in our commitments.

God's Sovereignty in Human Affairs
Despite human failings, God's purposes prevail. Tamar's actions, though unconventional, are used by God to fulfill His greater plan, as seen in the genealogy of Jesus.

Righteousness and Justice
Tamar's pursuit of justice for herself highlights the importance of standing up for one's rights within the framework of God's law. It challenges us to consider how we advocate for justice in our own lives.

The Role of Women in God's Plan
Tamar's account is a reminder of the significant roles women play in God's redemptive history, often in unexpected ways.

Repentance and Redemption
Judah's eventual acknowledgment of his wrongdoing and Tamar's righteousness points to the power of repentance and the possibility of redemption.
Bible Study Questions
1. How does Tamar's decision to disguise herself reflect her understanding of justice and her rights within her cultural context?

2. In what ways does Judah's failure to keep his promise to Tamar serve as a warning for us in our own commitments and relationships?

3. How does the inclusion of Tamar in the genealogy of Jesus (Matthew 1:3) demonstrate God's ability to use imperfect situations for His purposes?

4. What can we learn from Tamar's account about the role of women in the Bible and their impact on God's plan?

5. How does Judah's eventual recognition of Tamar's righteousness challenge us to examine our own actions and seek repentance where necessary?
Connections to Other Scriptures
Genesis 38:26
This verse highlights Judah's acknowledgment of his failure to fulfill his promise to Tamar, showing a moment of repentance and recognition of righteousness.

Deuteronomy 25:5-10
The Levirate marriage law, which provides context for Tamar's actions, as she seeks to secure her place and lineage within Judah's family.

Matthew 1:3
Tamar is listed in the genealogy of Jesus, indicating her significant role in the lineage of the Messiah.
LessonsG. Hughes, B. D.Genesis 38:11-30
LessonsG. Hughes, B. D.Genesis 38:11-30
LessonsG. Hughes, B. D.Genesis 38:11-30
LessonsG. Hughes, B. D.Genesis 38:11-30
LessonsG. Hughes, B. D.Genesis 38:11-30
LessonsG. Hughes, B. D.Genesis 38:11-30
The Goodness and Severity of GodR.A. Redford Genesis 38
People
Canaanitish, Er, Hirah, Onan, Perez, Pharez, Shelah, Shua, Shuah, Tamar, Timnah, Zarah, Zerah
Places
Chezib, Enaim, Timnah
Topics
Clothes, Covered, Disguise, Enaim, Entrance, Garments, Gate, Grown, Herself, Road, Sat, Shelah, Though, Timnah, Veil, Widowhood, Wife, Wrapped
Dictionary of Bible Themes
Genesis 38:14

     5711   marriage, restrictions

Genesis 38:6-26

     5674   daughters

Genesis 38:13-16

     5920   pretence

Genesis 38:13-18

     6189   immorality, examples

Genesis 38:13-19

     5733   pregnancy

Genesis 38:13-26

     5837   disguise

Genesis 38:14-15

     5195   veil

Library
Because, Therefore, Lying Heretics Find not in the Books of the New Testament Any...
29. Because, therefore, lying heretics find not in the books of the New Testament any precedents of lying which are meet to be imitated, they esteem themselves to be most copious in their disputation wherein they opine that it is right to lie, when from the old prophetical books, because it doth not appear therein, save to the few who understand, to what must be referred the significative sayings and doings which as such be true, they seem to themselves to find out and allege many that be lies. But
St. Augustine—Against Lying

Cix. Jewish Rulers Seek to Ensnare Jesus.
(Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision B. Sadducees Ask About the Resurrection. ^A Matt. XXII. 23-33; ^B Mark XII. 18-27; ^C Luke XX. 27-39. ^a 23 On that day there came { ^b come} unto him ^c certain of the the Sadducees, they that { ^b who} say there is no resurrection [As to the Sadducees, see p. 71. We may regard their attitude toward Christ as expressed by their leader Caiaphas, see p. 528]; and they asked him, saying, 19 Teacher, Moses wrote unto us [See Deut. xxv. 5,
J. W. McGarvey—The Four-Fold Gospel

Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months
J. W. McGarvey—The Four-Fold Gospel

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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