King James Version
What Does Genesis 38:15 Mean?
“When Judah saw her, he thought her to be an harlot; because she had covered her face.”
Genesis 38:15 · KJV
Context
13
And it was told Tamar, saying, Behold thy father in law goeth up to Timnath to shear his sheep.
14
And she put her widow's garments off from her, and covered her with a vail, and wrapped herself, and sat in an open place, which is by the way to Timnath; for she saw that Shelah was grown, and she was not given unto him to wife. an open: Heb. the door of eyes, or, of Enajim
15
When Judah saw her, he thought her to be an harlot; because she had covered her face.
16
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?
17
And he said, I will send thee a kid from the flock. And she said, Wilt thou give me a pledge, till thou send it? a kid: Heb. a kid of the goats
Commentary
KJV Study CommentaryWhen Judah saw her, he thought her to be an harlot; because she had covered her face.... This passage is part of the Joseph narrative, a masterfully crafted account demonstrating God's sovereign providence working through human choices and circumstances to accomplish His redemptive purposes. The Joseph cycle shows how God transforms evil intentions into instruments of salvation.
Central themes include divine providence orchestrating events toward redemptive ends, the testing and refinement of character through suffering and success, forgiveness overcoming betrayal and injustice, and the preservation of God's covenant people through famine. Joseph's rise from slavery to second-in-command of Egypt illustrates how God exalts the humble and uses seeming disasters for ultimate good.
Theologically, these chapters reveal: (1) God's meticulous sovereignty over all events, even evil human actions; (2) suffering as preparation for future service rather than punishment; (3) forgiveness as reflecting divine character and enabling reconciliation; (4) God's covenant faithfulness across generations ensuring the survival and blessing of His people; (5) how present suffering gains meaning when viewed from the perspective of God's larger purposes. Joseph's words "you meant evil against me, but God meant it for good" (50:20) epitomize biblical theodicy and providence.
Central themes include divine providence orchestrating events toward redemptive ends, the testing and refinement of character through suffering and success, forgiveness overcoming betrayal and injustice, and the preservation of God's covenant people through famine. Joseph's rise from slavery to second-in-command of Egypt illustrates how God exalts the humble and uses seeming disasters for ultimate good.
Theologically, these chapters reveal: (1) God's meticulous sovereignty over all events, even evil human actions; (2) suffering as preparation for future service rather than punishment; (3) forgiveness as reflecting divine character and enabling reconciliation; (4) God's covenant faithfulness across generations ensuring the survival and blessing of His people; (5) how present suffering gains meaning when viewed from the perspective of God's larger purposes. Joseph's words "you meant evil against me, but God meant it for good" (50:20) epitomize biblical theodicy and providence.
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Historical & Cultural Context
The patriarchal narratives (Genesis 12-50) reflect the cultural, social, and legal customs of the ancient Near East during the Middle Bronze Age (2000-1500 BCE). Archaeological discoveries including the Mari tablets, Nuzi tablets, and Egyptian records confirm many details: nomadic pastoralism, covenant-making ceremonies, marriage customs, property laws, and international travel patterns described in Genesis.
The cultural practices reflected include: treaty/covenant forms (Genesis 15), bride-price customs (Genesis 24, 29), inheritance laws favoring firstborn sons (Genesis 25, 27), adoption practices (Genesis 15, 30), levirate-type arrangements (Genesis 38), and Egyptian administrative systems (Genesis 41, 47). These parallels confirm Genesis's historical reliability while showing how God worked within ancient cultural frameworks to accomplish His purposes.
For later Israelites, these narratives established their identity as Abraham's descendants, explained their claim to Canaan, justified their possession of Joseph's bones (Exodus 13:19), and provided models of faith despite imperfection. The patriarchs' failures and God's faithfulness encouraged Israel that covenant relationship depended on God's grace rather than human merit. The movement from Mesopotamia to Canaan to Egypt set the stage for the Exodus and conquest narratives.
The cultural practices reflected include: treaty/covenant forms (Genesis 15), bride-price customs (Genesis 24, 29), inheritance laws favoring firstborn sons (Genesis 25, 27), adoption practices (Genesis 15, 30), levirate-type arrangements (Genesis 38), and Egyptian administrative systems (Genesis 41, 47). These parallels confirm Genesis's historical reliability while showing how God worked within ancient cultural frameworks to accomplish His purposes.
For later Israelites, these narratives established their identity as Abraham's descendants, explained their claim to Canaan, justified their possession of Joseph's bones (Exodus 13:19), and provided models of faith despite imperfection. The patriarchs' failures and God's faithfulness encouraged Israel that covenant relationship depended on God's grace rather than human merit. The movement from Mesopotamia to Canaan to Egypt set the stage for the Exodus and conquest narratives.
Reflection Questions
- How does this verse deepen our understanding of God's character and His relationship with creation?
- How should this truth about Messianic Line shape our daily decisions and priorities?
- How does this verse fit into the broader biblical story culminating in Christ?
Original Language Analysis
Hebrew · 7 wordsוַיִּרְאֶ֣הָ1 of 7
“saw her”
H7200to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)
יְהוּדָ֔ה2 of 7
“When Judah”
H3063jehudah (or judah), the name of five israelites; also of the tribe descended from the first, and of its territory
וַֽיַּחְשְׁבֶ֖הָ3 of 7
“he thought”
H2803properly, to plait or interpenetrate, i.e., (literally) to weave or (generally) to fabricate; figuratively, to plot or contrive (usually in a maliciou
לְזוֹנָ֑ה4 of 7
“her to be an harlot”
H2181to commit adultery (usually of the female, and less often of simple fornication, rarely of involuntary ravishment); figuratively, to commit idolatry (
כִּ֥י5 of 7
H3588(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
כִסְּתָ֖ה6 of 7
“because she had covered”
H3680properly, to plump, i.e., fill up hollows; by implication, to cover (for clothing or secrecy)
פָּנֶֽיהָ׃7 of 7
“her face”
H6440the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposi
Study Guide
Historical Context
This verse is found in the book of Genesis. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.
Theological Significance
Genesis 38:15 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.