Genesis 38
Commentary from 4 fathers
AND it came to pass at that time that Judas went down from his brethren, and came as far as to a certain man of Odollam, whose name was Iras.
ΕΓΕΝΕΤΟ δέ ἐν τῷ καιρῷ ἐκείνῳ, κατέβη ᾿Ιούδας ἀπὸ τῶν ἀδελφῶν αὐτοῦ καὶ ἀφίκετο ἕως πρὸς ἄνθρωπόν τινα ᾿Οδολλαμίτην, ᾧ ὄνομα Εἰράς.
Бы́сть же въ то̀ вре́мѧ, ѿи́де і҆ꙋ́да ѿ бра́тїи своеѧ̀ и҆ прїи́де къ человѣ́кꙋ нѣ́коемꙋ ѻ҆долламі́тинꙋ, є҆мꙋ́же и҆́мѧ і҆ра́съ:
And Judas saw there the daughter of a Chananitish man, whose name was Sava; and he took her, and went in to her.
καὶ εἶδεν ἐκεῖ ᾿Ιούδας θυγατέρα ἀνθρώπου Χαναναίου, ᾗ ὄνομα Σαυά, καὶ ἔλαβεν αὐτὴν καὶ εἰσῆλθε πρὸς αὐτήν.
и҆ ви́дѣ та́мѡ і҆ꙋ́да дще́рь человѣ́ка ханане́йска, є҆́йже и҆́мѧ саѵа̀: и҆ поѧ́тъ ю҆̀, и҆ вни́де къ не́й:
And she conceived and bore a son, and called his name, Er.
καὶ συλλαβοῦσα ἔτεκεν υἱὸν καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ ῎Ηρ.
и҆ заче́нши родѝ сы́на, и҆ наречѐ и҆́мѧ є҆мꙋ̀ и҆́ръ:
And she conceived and bore a son again; and called his name, Aunan.
καὶ συλλαβοῦσα ἔτεκεν υἱὸν ἔτι καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Αὐνάν.
и҆ заче́нши є҆щѐ родѝ сы́на и҆ наречѐ и҆́мѧ є҆мꙋ̀ а҆ѵна́нъ:
And Judas took a wife for Er his first-born, whose name was Thamar.
καὶ ἔλαβεν ᾿Ιούδας γυναῖκα ῍Ηρ τῷ πρωτοτόκῳ αὐτοῦ, ᾗ ὄνομα Θάμαρ.
И҆ поѧ̀ і҆ꙋ́да женꙋ̀ и҆́рꙋ пе́рвенцꙋ своемꙋ̀, є҆́йже и҆́мѧ ѳама́рь.
And Er, the first-born of Judas, was wicked before the Lord; and God killed him.
ἐγένετο δὲ ῍Ηρ πρωτότοκος ᾿Ιούδα πονηρὸς ἔναντι Κυρίου, καὶ ἀπέκτεινεν αὐτὸν ὁ Θεός.
Бы́сть же и҆́ръ пе́рвенецъ і҆ꙋ́динъ ѕо́лъ пред̾ гдⷭ҇емъ: и҆ ᲂу҆бѝ є҆го̀ бг҃ъ.
And Judas said to Aunan, Go in to thy brother's wife, and marry her as her brother-in-law, and raise up seed to thy brother.
εἶπε δὲ ᾿Ιούδας τῷ Αὐνάν· εἴσελθε πρὸς τὴν γυναῖκα τοῦ ἀδελφοῦ σου καὶ ἐπιγάμβρευσαι αὐτὴν καὶ ἀνάστησον σπέρμα τῷ ἀδελφῷ σου.
Рече́ же і҆ꙋ́да а҆ѵна́нꙋ: вни́ди къ женѣ̀ бра́та твоегѡ̀ и҆ совокꙋпи́сѧ съ не́ю, и҆ возста́ви сѣ́мѧ бра́тꙋ твоемꙋ̀.
And Aunan, knowing that the seed should not be his-- it came to pass when he went in to his brother's wife, that he spilled [it] upon the ground, so that he should not give seed to his brother's wife.
γνοὺς δὲ Αὐνὰν ὅτι οὐκ αὐτῷ ἔσται τὸ σπέρμα, ἐγίνετο ὅταν εἰσήρχετο πρὸς τὴν γυναῖκα τοῦ ἀδελφοῦ αὐτοῦ, ἐξέχεεν ἐπὶ τὴν γῆν τοῦ μὴ δοῦναι σπέρμα τῷ ἀδελφῷ αὐτοῦ.
Позна́въ же а҆ѵна́нъ, ꙗ҆́кѡ не є҆мꙋ̀ бꙋ́детъ сѣ́мѧ, бы́сть є҆гда̀ вхожда́ше къ женѣ̀ бра́та своегѡ̀, пролива́ше (сѣ́мѧ) на зе́млю, є҆́же не да́ти сѣ́мене бра́тꙋ своемꙋ̀:
And his doing this appeared evil before God; and he slew him also.
πονηρὸν δὲ ἐφάνη ἐναντίον τοῦ Θεοῦ, ὅτι ἐποίησε τοῦτο, καὶ ἐθανάτωσε καὶ τοῦτον.
ѕло́ же ꙗ҆ви́сѧ пред̾ бг҃омъ, ꙗ҆́кѡ сотворѝ сїѐ: и҆ ᲂу҆мертвѝ и҆ сего̀.
And Judas said to Thamar, his daughter-in-law, Sit thou a widow in the house of thy father[-in-law]*, until Selom my son be grown; for he said, lest he also die as his brethren; and Thamar departed, and sat in the house of her father.
εἶπε δὲ ᾿Ιούδας Θάμαρ τῇ νύμφῃ αὐτοῦ· κάθου χήρα ἐν τῷ οἴκῳ τοῦ πατρός σου ἕως μέγας γένηται Σηλὼμ ὁ υἱός μου. εἶπε γάρ· μή ποτε ἀποθάνῃ καὶ οὗτος, ὥσπερ καὶ οἱ ἀδελφοὶ αὐτοῦ. ἀπελθοῦσα δὲ Θάμαρ ἐκάθητο ἐν τῷ οἴκῳ τοῦ πατρὸς αὐτῆς.
Рече́ же і҆ꙋ́да ѳама́ри, невѣ́стцѣ свое́й (по сме́рти двꙋ̀ сынѡ́въ свои́хъ): сѣдѝ вдово́ю въ домꙋ̀ ѻ҆тца̀ твоегѡ̀, до́ндеже вели́къ бꙋ́детъ силѡ́мъ, сы́нъ мо́й. Рече́ бо (во ᲂу҆мѣ̀ сѝ): да не когда̀ ᲂу҆́мретъ и҆ се́й, ꙗ҆́коже и҆ бра́тїѧ є҆гѡ̀. Ѿше́дши же ѳама́рь, сѣдѧ́ше въ домꙋ̀ ѻ҆тца̀ своегѡ̀.
And the days were fulfilled, and Sava the wife of Judas died; and Judas, being comforted, went to them that sheared his sheep, himself and Iras his shepherd the Odollamite, to Thamna.
᾿Επληθύνθησαν δὲ αἱ ἡμέραι καὶ ἀπέθανε Σαυὰ ἡ γυνὴ ᾿Ιούδα· καὶ παρακληθεὶς ᾿Ιούδας ἀνέβη ἐπὶ τοὺς κείροντας τά πρόβατα αὐτοῦ, αὐτὸς καὶ Εἰρὰς ὁ ποιμὴν αὐτοῦ ὁ ᾿Οδολλαμίτης εἰς Θαμνά.
Оу҆мно́жишасѧ же дні́е, и҆ ᲂу҆́мре саѵа̀, жена̀ і҆ꙋ́дина. И҆ ᲂу҆тѣ́шивсѧ і҆ꙋ́да, взы́де къ стригꙋ́щымъ ѻ҆́вцы є҆гѡ̀ са́мъ, и҆ і҆ра́съ па́стырь є҆гѡ̀ ѻ҆долламі́тинъ, во ѳа́мнꙋ.
(Verse 12.) And Judas, having been comforted, went up to those who were shearing his sheep: himself, and his shepherd Hirah the Odollamite. For the shepherd is read as a friend. But the word is ambiguous, because with the same letters both names are written: but the friend Ree is read as the shepherd Roe.
Hebrew Questions on Genesis
And it was told Thamar his daughter-in-law, saying, Behold, thy father-in-law goeth up to Thamna, to shear his sheep.
καὶ ἀπηγγέλη Θάμαρ τῇ νύμφῃ αὐτοῦ λέγοντες· ἰδοὺ ὁ πενθερός σου ἀναβαίνει εἰς Θαμνὰ κεῖραι τὰ πρόβατα αὐτοῦ.
И҆ возвѣсти́ша ѳама́ри невѣ́стцѣ є҆гѡ̀, глаго́люще: сѐ, све́коръ тво́й восхо́дитъ во ѳа́мнꙋ стрищѝ ѻ҆́вцы своѧ̑.
And having taken off the garments of her widowhood from her, she put on a veil, and ornamented her face, and sat by the gates of Aenan, which is in the way to Thamna, for she saw that Selom was grown; but he gave her not to him for a wife.
καὶ περιελομένη τὰ ἱμάτια τῆς χηρεύσεως ἀφ᾿ ἑαυτῆς, περιεβάλετο θέριστρον καὶ ἐκαλλωπίσατο καὶ ἐκάθισε πρὸς ταῖς πύλαις Αἰνάν, ἥ ἐστιν ἐν παρόδῳ Θαμνά· εἶδε γὰρ ὅτι μέγας γέγονε Σηλώμ, αὐτὸς δὲ οὐκ ἔδωκεν αὐτὴν αὐτῷ γυναῖκα.
Ѻ҆на́ же све́ргши ри̑зы вдовства̀ съ себє̀, ѡ҆блече́сѧ въ ри́зꙋ лѣ́тнюю и҆ ᲂу҆краси́сѧ, и҆ сѣ́де пред̾ враты̀ є҆на̑ни, ꙗ҆̀же сꙋ́ть на пꙋтѝ ѳа́мны: вѣ́дѧше бо, ꙗ҆́кѡ вели́къ бы́сть силѡ́мъ: се́й же не дадѐ є҆ѧ̀ є҆мꙋ̀ въ женꙋ̀.
When Shelah had become a young man and Judah did not wish to bring her back to his house, Tamar thought, “How can I make the Hebrews realize that it is not marriage for which I am hungering, but rather that I am yearning for the blessing that is hidden in them? Although I am able to have relations with Shelah, I would not be able to make my faith victorious through Shelah. I ought then to have relations with Judah so that by the treasure I receive, I might enrich my poverty, and in the widowhood I preserve, I might make it clear that I did not desire marriage.”
Commentary on Genesis 34:2
Because Tamar was afraid lest Judah find out and kill her in vengeance for his two sons of whose deaths she was accused, she, like Eliezer, asked for a sign saying, “Let your knowledge not condemn me for this act of desire, for you know that it is for what is hidden in the Hebrews that I thirst. I do not know whether this thing is pleasing to you or not. Grant that I may appear to him in another guise lest he kill me. [Grant] also that an invitation to lie with him might be found in his mouth, so that I may know that it is acceptable to you that the treasure, which is hidden in the circumcised, might be transmitted even through a daughter of the uncircumcised. May it be that, when he sees me, he will say to me, ‘Come, let me come into you.’ ”
Commentary on Genesis 34:3
So, buoyed up with these promises Tamar sat in her father’s house, the text says, waiting for her father-in-law’s promise to take effect. When she saw that Judah was not prepared to honor his promise, for a while she accepted it mildly, forbearing to have relations with another man, being content with her widowhood and waiting for a suitable opportunity. She was anxious, you see, to have children by her father-in-law. When she saw her mother-in-law die and Judah make for Timnah to shear the flocks, she wished to obtain by stealth intercourse with her father-in-law and desired to have children by him, not out of incontinence—perish the thought—but to avoid appearing to be some nameless person. As a matter of fact, what happened was by divine design, and the result was that her scheme took effect.
Homilies on Genesis 62.3
(Verse 14) And he sat at the gate of Enaim, which is on the road to Thamna. The Hebrew phrase Enaim (), is translated as 'in the eyes.' Therefore, it is not a place name, but rather a description. He sat at a crossroads or a junction where a traveler must carefully look to choose the right path.
Hebrew Questions on Genesis
And when Judas saw her, he thought her to be a harlot; for she covered her face, and he knew her not.
καὶ ἰδὼν αὐτὴν ᾿Ιούδας ἔδοξεν αὐτὴν πόρνην εἶναι· κατεκαλύψατο γὰρ τὸ πρόσωπον αὐτῆς, καὶ οὐκ ἐπέγνω αὐτήν.
И҆ ви́дѣвъ ю҆̀ і҆ꙋ́да, возмнѣ̀ ю҆̀ блꙋдни́цꙋ бы́ти: покры́ бо лицѐ своѐ, и҆ не позна̀ є҆ѧ̀.
While Tamar was making supplication to God for these things, behold, Judah came out and saw her. The prayer of Tamar inclined him, contrary to his usual habit, [to go] to a harlot. When she saw him, she was veiled, for she was afraid. After the word of the sign for which she had asked had been spoken, she knew that God was pleased with what she was doing. Afterward she revealed her face without fear and even demanded remuneration from the lord of the treasure.
Commentary on Genesis 34:4
And he went out of his way to her, and said to her, Let me come in to thee; for he knew not that she was his daughter-in-law; and she said, What wilt thou give me if thou shouldest come in to me?
ἐξέκλινε δὲ πρὸς αὐτὴν τὴν ὁδὸν καὶ εἶπεν αὐτῇ· ἔασόν με εἰσελθεῖν πρὸς σέ· οὐ γὰρ ἔγνω ὅτι νύμφη αὐτοῦ ἐστίν. ἡ δὲ εἶπε· τί μοι δώσεις, ἐὰν εἰσέλθῃς πρός με;
Оу҆клони́сѧ же къ не́й пꙋте́мъ и҆ речѐ є҆́й: попꙋсти́ ми вни́ти къ себѣ̀. Не позна́ бо, ꙗ҆́кѡ невѣ́стка є҆мꙋ̀ є҆́сть. Ѻ҆на́ же речѐ: что́ ми да́си, а҆́ще вни́деши ко мнѣ̀;
And he said, I will send thee a kid of the goats from my flock; and she said, [Well], if thou wilt give me an earnest, until thou send it.
ὁ δὲ εἶπεν· ἐγώ σοι ἀποστελῶ ἔριφον αἰγῶν ἐκ τῶν προβάτων μου, ἡ δὲ εἶπεν· ἐὰν δῷς μοι ἀρραβῶνα, ἕως τοῦ ἀποστεῖλαί σε.
Ѻ҆́нъ же речѐ: а҆́зъ тебѣ̀ послю̀ ко́злище ко́зъ ѿ ѻ҆ве́цъ мои́хъ. Ѻ҆на́ же речѐ: а҆́ще да́си мѝ зало́гъ, до́ндеже при́шлеши.
And he said, What is the earnest that I shall give thee? and she said, Thy ring, and thy bracelet, and the staff in thy hand; and he gave them to her, and went in to her, and she conceived by him.
ὁ δὲ εἶπε· τίνα τὸν ἀρραβῶνά σοι δώσω; ἡ δὲ εἶπε· τὸν δακτύλιόν σου καὶ τὸν ὁρμίσκον, καὶ τὴν ράβδον τὴν ἐν τῇ χειρί σου. καὶ ἔδωκεν αὐτῇ καὶ εἰσῆλθε πρὸς αὐτήν, καὶ ἐν γαστρὶ ἔλαβεν ἐξ αὐτοῦ.
Ѻ҆́нъ же речѐ: кі́й зало́гъ тебѣ̀ да́мъ; Ѻ҆на́ же речѐ: пе́рстень тво́й и҆ гри́внꙋ, и҆ же́злъ и҆́же въ рꙋцѣ̀ твое́й. И҆ дадѐ є҆́й, и҆ вни́де къ не́й, и҆ зача̀ во ᲂу҆тро́бѣ ѿ негѡ̀.
Let no one who hears this, however, condemn Tamar. As I said before, she was carrying out the divine plan, and hence neither did she incur any blame, nor did Judah lay himself open to any charge. I mean, as you proceed along from this point, you will find Christ tracing his lineage from the two children born to him. In particular, the two children born to him were a type of the two people, prefiguring Jewish life and the spiritual life. For the time being, however, let us see how after Judah’s departure a short time elapsed and then the affair came to light; Judah admitted his own involvement and acquitted her of any guilt. So, after Tamar had achieved what she wanted, she once more changed her dress, the text says, left the spot and returned to her home. Judah, of course, was aware of none of this; he kept his promise by sending a kid so as to recover the pledge given by him, but the woman was nowhere to be found, and the servant returned informing Judah that no word of the woman could be had anywhere. Learning this, Judah said, the text goes on, “Let’s hope we are never condemned for being thought ungrateful.” He was unaware of what had happened, you see.
Homilies on Genesis 62.5
The purpose and intention of the divinely inspired Scripture is to describe to us the mystery of Christ through countless facts. And with good reason some have compared it with a magnificent and illustrious city that does not have a single statue of its king or imperator but many statues placed in a most frequented spot, where everybody can admire them. See how Scripture does not omit any fact that refers to such mystery but rather describes at length any and all of them. Even though sometimes the text of the story does not seem to be very suitable, this does not prevent Scripture at all from rightly constructing and accomplishing its proposed demonstration. Its purpose is not to relate the lives of saints (this is not the case at all) but rather to instruct us in the knowledge of the mystery of Christ through facts, which can make our speech about him true and manifest. Therefore it cannot be criticized as if it were wandering from the truth. And in Judah and Tamar the mystery of the incarnation of our Savior is again described to us.
Glaphyra on Genesis, 6.1
And she arose and departed, and took her veil from off her, and put on the garments of her widowhood.
καὶ ἀναστᾶσα ἀπῆλθε καὶ περιείλετο τὸ θέριστρον αὐτῆς ἀφ᾿ ἑαυτῆς καὶ ἐνεδύσατο τὰ ἱμάτια τῆς χηρεύσεως αὐτῆς.
И҆ воста́вши ѿи́де, и҆ све́рже ри́зꙋ лѣ́тнюю съ себє̀ и҆ ѡ҆блече́сѧ въ ри̑зы вдовства̀ своегѡ̀.
And Judas sent the kid of the goats by the hand of his shepherd the Odollamite, to receive the pledge from the woman; and he found her not.
ἀπέστειλε δὲ ᾿Ιούδας τὸν ἔριφον ἐξ αἰγῶν ἐν χειρὶ τοῦ ποιμένος αὐτοῦ τοῦ ᾿Οδολλαμίτου κομίσασθαι παρὰ τῆς γυναικὸς τὸν ἀρραβῶνα, καὶ οὐχ εὗρεν αὐτήν.
Посла́ же і҆ꙋ́да ко́злище ѿ ко́зъ рꙋко́ю па́стырѧ своегѡ̀ ѻ҆долламі́тина взѧ́ти зало́гъ ѿ жены̀, и҆ не ѡ҆брѣ́те є҆ѧ̀.
And he asked the men of the place, Where is the harlot who was in Aenan by the way-side? and they said, There was no harlot here.
ἐπηρώτησε δὲ τοὺς ἄνδρας τοὺς ἐκ τοῦ τόπου· ποῦ ἐστιν ἡ πόρνη ἡ γενομένη ἐν Αἰνὰν ἐπὶ τῆς ὁδοῦ; καὶ εἶπαν· οὐκ ἦν ἐνταῦθα πόρνη.
Вопроси́ же мꙋже́й мѣ́ста тогѡ̀ и҆ речѐ и҆̀мъ: гдѣ̀ є҆́сть блꙋдни́ца бы́вшаѧ во є҆на́нѣ на распꙋ́тїи; И҆ рѣ́ша: не бѣ̀ здѣ̀ блꙋдни́ца.
And he returned to Judas, and said, I have not found her; and the men of the place say, There is no harlot here.
καὶ ἀπεστράφη πρὸς ᾿Ιούδαν καὶ εἶπεν· οὐχ εὗρον, καὶ οἱ ἄνθρωποι οἱ ἐκ τοῦ τόπου λέγουσι μὴ εἶναι ὧδε πόρνην.
И҆ возврати́сѧ ко і҆ꙋ́дѣ и҆ речѐ: не ѡ҆брѣто́хъ: и҆ человѣ́цы мѣ́ста тогѡ̀ глаго́лютъ: нѣ́сть здѣ̀ блꙋдни́цы.
And Judas said, Let her have them, but let us not be ridiculed; I sent this kid, but thou hast not found her.
εἶπε δὲ ᾿Ιούδας· ἐχέτω αὐτά, ἀλλὰ μή ποτε καταγελασθῶμεν· ἐγὼ μὲν ἀπέσταλκα τὸν ἔριφον τοῦτον, σὺ δὲ οὐχ εὕρηκας.
Рече́ же і҆ꙋ́да: да и҆́мать та̑: но да не когда̀ посмѣю́тсѧ на́мъ: а҆́зъ ᲂу҆́бѡ посла́хъ ко́злище сїѐ, ты́ же не ѡ҆брѣ́лъ є҆сѝ.
And it came to pass after three months, that it was told Judas, saying, Thamar thy daughter-in-law has grievously played the harlot, and behold she is with child by whoredom; and Judas said, Bring her out, and let her be burnt.
᾿Εγένετο δὲ μετὰ τρίμηνον ἀνηγγέλη τῷ ᾿Ιούδᾳ λέγοντες· ἐκπεπόρνευκε Θάμαρ ἡ νύμφη σου καὶ ἰδοὺ ἐν γαστρὶ ἔχει ἐκ πορνείας. εἶπε δὲ ᾿Ιούδας· ἐξαγάγετε αὐτήν, καὶ κατακαυθήτω.
Бы́сть же по тре́хъ мцⷭ҇ѣхъ, повѣ́даша і҆ꙋ́дѣ, глаго́люще: соблꙋдѝ ѳама́рь невѣ́стка твоѧ̀, и҆ сѐ, во ᲂу҆тро́бѣ и҆́мать ѿ блꙋда̀. Рече́ же і҆ꙋ́да: и҆зведи́те ю҆̀, и҆ да сожгꙋ́тъ ю҆̀.
And as they were bringing her, she sent to her father-in-law, saying, I am with child by the man whose these things are; and she said, See whose is this ring and bracelet and staff.
αὐτὴ δὲ ἀγομένη ἀπέστειλε πρὸς τὸν πενθερὸν αὐτῆς λέγουσα· ἐκ τοῦ ἀνθρώπου, οὗτινος ταῦτά ἐστιν, ἐγὼ ἐν γαστρὶ ἔχω. καὶ εἶπεν· ἐπίγνωθι, τίνος ὁ δακτύλιος καὶ ὁ ὁρμίσκος καὶ ἡ ράβδος αὕτη.
Ѻ҆на́ же ведо́ма посла̀ къ све́крꙋ своемꙋ̀, глаго́лющи: ѿ человѣ́ка, є҆гѡ́же сїѧ̑ сꙋ́ть, а҆́зъ во ᲂу҆тро́бѣ и҆́мамъ. И҆ речѐ: позна́й, чі́й пе́рстень и҆ гри́вна и҆ же́злъ се́й.
And Judas knew [them], and said, Thamar is cleared rather than I, forasmuch as I gave her not to Selom my son: and he knew her not again.
ἐπέγνω δὲ ᾿Ιούδας καὶ εἶπε· δεδικαίωται Θάμαρ ἢ ἐγώ, οὗ ἕνεκεν οὐκ ἔδωκα αὐτὴν Σηλὼν τῷ υἱῷ μου. καὶ οὐ προσέθετο ἔτι τοῦ γνῶναι αὐτήν.
Позна́ же і҆ꙋ́да и҆ речѐ: ѡ҆правда́сѧ ѳама́рь па́че менє̀, ꙗ҆́кѡ не да́хъ є҆ѧ̀ силѡ́мꙋ сы́нꙋ моемꙋ̀. И҆ не приложѝ ктомꙋ̀ позна́ти ю҆̀.
He then said, “She is more innocent than I,” that is, “She is more righteous than I. What great sinners my sons were. ‘Because of this, I did not give her to my son Shelah.’ She is innocent of that evil suspicion that I held against her and [for which] I withheld my son Shelah from her.” She who had been cheated out of marriage was justified in her fornication, and he who sent her out on account of his first two sons brought her back for the sake of his last two sons. “He did not lie with her again” because she had been the wife of his first two sons; nor did he take another wife, for she was the mother of his last two sons.
Commentary on Genesis 34:6
What is the meaning of “She has more right on her side than I”? In other words, she is guiltless, whereas I condemn myself and without anyone to accuse me I confess—or rather, I have sufficient accuser in the pledge given by me. Then Judah goes on to supply a defense for Tamar by saying, “because I did not give her to my son Shelah.” Perhaps, however, this happened for the reason that I am about to give. I mean, Judah thought that it was through her fault that death fell on Er and Onan. For fear of this he did not give Shelah to her despite promising to do so. Accordingly, so as to prove in fact that she was not responsible for their death but rather that they were punished for their own wickedness (“God took his life” the text says, remember, and again, “he put him to death,” in reference to the second one), Judah himself had intercourse with his own daughter-in-law all unawares. He learned by later developments that, far from it being her fault, those men’s wickedness made them liable to suffer punishment. So Judah admitted his own sin, delivered her from punishment and, the text says, “had no further relations with her,” showing that he would not previously have had intercourse with her if he had not done so in ignorance.
Homilies on Genesis 62.7
(Verse 26.) But Judas acknowledged and said: she is more righteous than I, because I did not give her to my son Selom. In Hebrew, it says, she has been justified by me: not that she was just, but that in comparison to her, I have done less evil, not seeking base immorality, but seeking children.
Hebrew Questions on Genesis
In the first place it must be said that, even though there are some famous characters who are discovered to be guilty of acting in a not entirely honest way, however, since God in the holy Scriptures produces through them something useful for our salvation, let us drive away from us what may offend. If we take good care of our wisdom and intelligence, we are not unaware of what regards our profit. Let us consider how the blessed prophet Hosea took a prostitute as his wife, nor [did he refuse] a notorious marriage and was called the father of hateful sons, whose names were “Not my people” and “Unpitied.” I will not hesitate to declare what this means. In fact, after those who were the nobles and the princes in Israel opposed the preaching of the prophets and the divine word was unpleasing to them, in the meantime God acted through his saints so that they might see the future from what was happening as if it was magnificently and expressly depicted in a picture. God did this so they might rededicate their minds to understanding their hope and might look with the strongest application for what would have been salutary to them and might also persuade others to do the same. And they learned that they would not have been the elected people anymore but would have been received among those who show no mercy, if they behaved with hardness and immoderation. Were not they afflicted by evils and overwhelmed by them everywhere?… Since we now understand the criterion and direction of the divine plan in those times, we will not condemn anymore the adultery of Tamar and Judah, but rather we will say that their union occurred in the divine plan. In fact, the former was in need of the seed of procreation as her legitimate husband was lacking it. The latter was guilty of a slight fault since he was free after his first wife had already died. So this union and generation teach us about our spiritual union and the rebirth of our mind. The human mind cannot be drawn to truth in a more appropriate way.
Glaphyra on Genesis, 6.2
And it came to pass when she was in labour, that she also had twins in her womb.
᾿Εγένετο δὲ ἡνίκα ἔτικτε, καὶ τῇδε ἦν δίδυμα ἐν τῇ γαστρὶ αὐτῆς.
Бы́сть же є҆гда̀ ражда́ше, и҆ бѣ́ста близнѧ́та во ᲂу҆тро́бѣ є҆ѧ̀.
Observe in this, I ask you, a mystery and a prediction of what is to come. You see, after the midwife bound the scarlet thread around his hand to make Zerah recognizable, then “he drew his hand back, and his brother came out.” He yielded precedence to his brother, it is saying, and the one thought last came out first, and the one thought first emerged after him. “The midwife said, ‘What a breach you have made for yourself!’ He was called Perez.” The name, in fact, means “breach” or “division,” as you might say. “After him came his brother with the mark on his right hand; he was given the name Zerah,” which means “sunrise.”It was not idly or to no purpose that these things happened; rather, it was a type of things to come, revealing the events themselves. You see, what happened was not according to natural processes. I mean, how would it have been possible, after his hand was bound with crimson, for him to draw back again and give way to the one after him, unless there were some divine power arranging this in advance? It was also prefiguring, as if in a kind of shadow, the fact that right from the outset Zerah, which means sunrise (he is, after all, a type of the church), began to peer ahead; as he moved gradually forward and then retired, the legal observance denoted by Perez made its entrance. After that had held precedence for a long time, the former one—I mean Zerah, who had retired—came forward, and the whole Judaic way of life in turn yielded place to the church.
Homilies on Genesis 62.8-9
What is one to say of Tamar, who brought to birth the twins Zerah and Perez? Their separation at the moment of birth was like a wall that divides the two peoples, and the hand tied with the scarlet ribbon already then speckled the conscience of the Jews with the passion of Christ.
Letter 123.12
And it came to pass as she was bringing forth, one thrust forth his hand, and the midwife having taken hold of it, bound upon his hand a scarlet [thread], saying, This one shall come out first.
ἐγένετο δὲ ἐν τῷ τίκτειν αὐτήν, ὁ εἷς προεξήνεγκε τὴν χεῖρα· λαβοῦσα δὲ ἡ μαῖα ἔδησεν ἐπί τὴν χεῖρα αὐτοῦ κόκκινον λέγουσα· οὗτος ἐξελεύσεται πρότερος.
Бы́сть же въ рожде́нїи є҆ѧ̀, є҆ди́нъ произнесѐ рꙋ́кꙋ: взе́мши же ба́ба навѧза̀ на рꙋ́кꙋ є҆гѡ̀ че́рвлень, глаго́лющи: се́й и҆зы́детъ пе́рвый.
And when he drew back his hand, then immediately came forth his brother; and she said, Why has the barrier been cut through because of thee? and she called his name, Phares.
ὡς δὲ ἐπισυνήγαγε τὴν χεῖρα, καὶ εὐθὺς ἐξῆλθεν ὁ ἀδελφὸς αὐτοῦ. ἡ δὲ εἶπε· τί διεκόπη διὰ σὲ φραγμός; καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Φαρές.
Є҆гда́ же вовлечѐ рꙋ́кꙋ, и҆ а҆́бїе и҆зы́де бра́тъ є҆гѡ̀. Ѻ҆на́ же речѐ: что̀ пресѣче́сѧ тебє̀ ра́ди прегражде́нїе; И҆ прозва̀ и҆́мѧ є҆мꙋ̀ фаре́съ.
(Ver. 29.) And behold, his brother came out, and said, why is the wall divided because of you? And he called his name Phares. Concerning the wall, Aquila and Symmachus translated it as division, which in Hebrew is called Phares (). Therefore, he received the name of division because he divided the curtain of the second (also called placenta). Hence the Pharisees, who had separated themselves as if they were righteous from the people, were called the divided ones.
Hebrew Questions on Genesis
And after this came forth his brother, on whose hand was the scarlet thread; and she called his name, Zara.
καί μετὰ τοῦτο ἐξῆλθεν ὁ ἀδελφὸς αὐτοῦ, ἐφ᾿ ᾧ ἦν ἐπὶ τῇ χειρὶ αὐτοῦ τὸ κόκκινον· καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Ζαρά.
И҆ посе́мъ и҆зы́де бра́тъ є҆гѡ̀, є҆мꙋ́же бѣ̀ на рꙋцѣ̀ є҆гѡ̀ че́рвлень: и҆ прозва̀ и҆́мѧ є҆мꙋ̀ за́ра.
(Verse 30.) After this, his brother came out, who had the scarlet thread in his hand, and his name was called Zara. This name means 'east'. Therefore, either because he appeared first, or because many righteous people were born from him, as it is written in the book of Chronicles (1 Chronicles 2 and following), he was called Zara, that is, 'east'.
Hebrew Questions on Genesis
And she again bore a son; and called his name, Selom: and she was in Chasbi when she bore them.
καὶ προσθεῖσα ἔτεκεν υἱὸν καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Σηλώμ. αὕτη δὲ ἦν ἐν Χασβί, ἡνίκα ἔτεκεν αὐτούς.
и҆ приложи́вши родѝ сы́на (тре́тїѧго) и҆ наречѐ и҆́мѧ силѡ́мъ: сїѧ́ же бѣ̀ въ ха́свѣ, є҆гда̀ родѝ си́хъ.