King James Version

What Does Genesis 38:7 Mean?

Genesis 38:7 in the King James Version says “And Er, Judah's firstborn, was wicked in the sight of the LORD; and the LORD slew him.” — study this verse from Genesis chapter 38 with commentary, cross-references, and original Hebrew word analysis.

“And Er, Judah's firstborn, was wicked in the sight of the LORD; and the LORD slew him.”

Genesis 38:7 · KJV

Context

5

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

6

And Judah took a wife for Er his firstborn, whose name was Tamar.

7

And Er, Judah's firstborn, was wicked in the sight of the LORD; and the LORD slew him.

8

And Judah said unto Onan, Go in unto thy brother's wife, and marry her, and raise up seed to thy brother.

9

And Onan knew that the seed should not be his; and it came to pass, when he went in unto his brother's wife, that he spilled it on the ground, lest that he should give seed to his brother.

Read Genesis 38 full chapter

Commentary

KJV Study Commentary
And Er, Judah's firstborn, was wicked in the sight of the LORD; and the LORD slew him.... 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.

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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.

Reflection Questions

  1. How does this verse contribute to the biblical doctrine of creation, fall, or redemption?
  2. What specific changes in thinking or behavior does this verse call us to make?
  3. What connections can we trace from this verse to Jesus' life, death, and resurrection?

Original Language Analysis

Hebrew · 9 words
וַיְהִ֗י1 of 9
H1961

to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)

עֵ֚ר2 of 9

“And Er”

H6147

er, the name of two israelites

בְּכ֣וֹר3 of 9

“firstborn”

H1060

first-born; hence, chief

יְהוּדָ֔ה4 of 9

“Judah's”

H3063

jehudah (or judah), the name of five israelites; also of the tribe descended from the first, and of its territory

רַ֖ע5 of 9

“was wicked”

H7451

bad or (as noun) evil (natural or moral)

בְּעֵינֵ֣י6 of 9

“in the sight”

H5869

an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape)

יְהוָֽה׃7 of 9

“and the LORD”

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

וַיְמִתֵ֖הוּ8 of 9

“slew”

H4191

to die (literally or figuratively); causatively, to kill

יְהוָֽה׃9 of 9

“and the LORD”

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

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 38:7 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Genesis 38:7 from Treasury of Scripture Knowledge

1 Chronicles 2:3Genesis 46:12Numbers 26:19Genesis 19:13Genesis 13:13Psalms 55:23

Test Your Knowledge

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