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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter gives us an account of Judah and his family, and such an account it is that one would wonder that, of all Jacob's sons, our Lord should spring out of Judah, Heb. vii. 14. If we were to form a character of him by this story, we should not say, "Judah, thou art he whom thy brethren shall praise," ch. xlix. 8. But God will show that his choice is of grace and not of merit, and that Christ came into the world to save sinners, even the chief, and is not ashamed, upon their repentance, to be allied to them, also that the worth and worthiness of Jesus Christ are personal, of himself, and not derived from his ancestors. Humbling himself to be "made in the likeness of sinful flesh," he was pleased to descend from some that were infamous. How little reason had the Jews, who were so called from this Judah, to boast, as they did, that they were not born of fornication! John viii. 41. We have, in this chapter, I. Judah's marriage and issue, and the untimely death of his two eldest sons, ver. 1-11. II. Judah's incest with his daughter-in-law Tamar, without his knowing it, ver. 12-23. III. His confusion, when it was discovered, ver. 24-26. IV. The birth of his twin sons, in whom his family was built up, ver. 27, &c.
Adam Clarke: Commentary on the Bible - 1831
Judah marries the daughter of a Canaanite, Gen 38:1, Gen 38:2; and begets of her Er, Gen 38:3, Onan, Gen 38:4, and Shelah, Gen 38:5. Er marries Tamar, Gen 38:6; is slain for his wickedness, Gen 38:7. Onan, required to raise up seed to his brother, refuses, Gen 38:8, Gen 38:9. He also is slain, Gen 38:10. Judah promises his son Shelah to Tamar, when he should be of age; but performs not his promise, Gen 38:11. Judah's wife dies, Gen 38:12. Tamar in disguise receives her father-in-law, he leaves his signet, bracelets, and staff in her hand, and she conceives by him, Gen 38:13-23. Judah is informed that his daughter-in-law is with child; and, not knowing that himself was the father, condemns her to be burnt, Gen 38:24. She produces the signet, bracelets, and staff, and convicts Judah, Gen 38:25, Gen 38:26. She is delivered of twins, who are called Pharez and Zarah, Gen 38:27-30.
Albert Barnes: Notes on the Bible - 1834
- The Family of Judah
1. עדלם ‛ ǎ dû llâ m, 'Adullam, "righteousness." חירה chı̂ yrâ h Chirah, "nobility?"
2. שׁוּע shû a‛, Shua', "luck, riches, cry."
3. ער ‛ ê r, 'Er, "watching."
4. אונן 'ô nâ n, Onan, "strong."
5. שׁלה shē lâ h, Shelah, "request? rest." כזיב kezı̂ yb Kezib, "falsehood."
6. תמר tā mā r, Tamar, "palm."
12. תמנה tı̂ mnâ h, Timnah, "counted or assigned."
14. עינים 'ê ynayı̂ m, 'Enaim, "two fountains."
29. פרץ perets, Perets, "breach."
This strange narrative is an episode in the history of Joseph; but an integral part of the "generations" of Jacob. It is loosely dated with the phrase "at that time." This does not indicate a sequel to the preceding record, the proper phrase for which is "after these things" (האלה חדברים אחר 'achar hadebā rı̂ ym hâ'ē leh Gen 22:1). It implies rather a train of events that commenced at least in the past, some time before the closing incident of the pRev_ious narrative Gen 21:22. But the sale of Joseph, which alone is recorded in the last chapter, only occupied some few weeks or months of a year. Hence, the circumstances contained in this memoir of Judah's family must have taken their rise before that event. The date "at that time," is rendered indefinite also by being attached to the phrase, "And it came to pass," which covers at least all the events in the first eleven verses of the chapter.
All this is in accordance with the customary mode of arranging parallel lines of events in Hebrew narrative. We shall see reason afterward for placing the birth of Er at as early a date as possible in the life of Judah Gen 46:12. Now Judah, we conceive, was born when his father was eighty-seven, and Joseph when he was ninety-one, and hence, there is a difference about four years in their ages. We suppose Er to have been born in Judah's fourteenth year, when Joseph and Dinah were in their tenth, and therefore, about three years before the rape of Dinah, and shortly after Jacob arrived at the town of Shekem. The dishonor of Dinah, and the cruel treatment of Joseph, being of essential moment in the process of things, had to be recorded in the main line of events. The commencement of Judah's family, having no particular influence on the current of the history, is fitly reserved until the whole of the circumstances could be brought together into a connected narrative. And the private history of Judah's line is given, while that of the others is omitted, simply because from him the promised seed is descended. As soon as Jacob is settled in the promised land, the contact with Hebron and its neighborhood seems to have commenced. A clear proof of this is the presence of Deborah, Rebekah's nurse, in Jacob's family Gen 35:8. The great thoroughfare from Damascus to Egypt runs through Shekem and Hebron, and we know that when Jacob was residing at Hebron, his sons fed their flocks at Shekem and Dothan, and the youthful Joseph was sent to inquire after their welfare.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 38:1, Judah begets Er, Onan, and Shelah; Gen 38:6, Er's marriage with Tamar, and death; Gen 38:8, The trespass of Onan; Gen 38:11, Tamar is reserved for Shelah; Gen 38:12, Judah's wife dies; Gen 38:13, Tamar deceives Judah; Gen 38:27, She bears twins, Pharez and Zarah.
Carl Friedrich Keil and Franz Delitzsch

Judah's Marriage and ChildrenHis Incest with Thamar - Genesis 38
The following sketch from the life of Judah is intended to point out the origin of the three leading families of the future princely tribe in Israel, and at the same time to show in what danger the sons of Jacob would have been of forgetting the sacred vocation of their race, through marriages with Canaanitish women, and of perishing in the sin of Canaan, if the mercy of God had not interposed, and by leading Joseph into Egypt prepared the way for the removal of the whole house of Jacob into that land, and thus protected the family, just as it was expanding into a nation, from the corrupting influence of the manners and customs of Canaan. This being the intention of the narrative, it is no episode or interpolation, but an integral part of the early history of Israel, which is woven here into the history of Jacob, because the events occurred subsequently to the sale of Joseph.
John Gill
INTRODUCTION TO GENESIS 38
This chapter is wholly taken up with matters relating to Judah, the fourth son of Jacob, from whom the Jews have their name, and from whom Christ sprung: it treats of his marriage with a Canaanitess, his children by her, their character and end, Gen 38:1; of his incest with his daughter-in-law, though unknown by him, Gen 38:12; of his resentment against her, when he heard she was with child, and his confusion when he found it was by himself, Gen 38:24; and of the birth of twins by her, named Pharez and Zarah, Gen 38:27.
38:138:1: Եւ եղեւ ՚ի ժամանակի յայնմիկ, էջ Յուդա յեղբարց իւրոց, եւ չոգաւ առ ոմն Ոդողոմացի որում անուն էր Իրաս։
1 Այդ ժամանակ Յուդան հեռացաւ իր եղբայրներից եւ եկաւ Իրաս անունով ոդողոմացի մի մարդու մօտ:
38 Պատահեցաւ որ Յուդա իր եղբայրներուն քովէն իջաւ ու Ոդողոմացի մէկուն քով գնաց, որուն անունը Իրաս էր։
Եւ եղեւ ի ժամանակի յայնմիկ էջ Յուդա յեղբարց իւրոց, եւ չոգաւ առ ոմն Ոդողոմացի որում անուն էր Իրաս:

38:1: Եւ եղեւ ՚ի ժամանակի յայնմիկ, էջ Յուդա յեղբարց իւրոց, եւ չոգաւ առ ոմն Ոդողոմացի որում անուն էր Իրաս։
1 Այդ ժամանակ Յուդան հեռացաւ իր եղբայրներից եւ եկաւ Իրաս անունով ոդողոմացի մի մարդու մօտ:
38 Պատահեցաւ որ Յուդա իր եղբայրներուն քովէն իջաւ ու Ոդողոմացի մէկուն քով գնաց, որուն անունը Իրաս էր։
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38:11: В то время Иуда отошел от братьев своих и поселился близ одного Одолламитянина, которому имя: Хира.
38:1 ἐγένετο γινομαι happen; become δὲ δε though; while ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that κατέβη καταβαινω step down; descend Ιουδας ιουδας Ioudas; Iuthas ἀπὸ απο from; away τῶν ο the ἀδελφῶν αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even ἀφίκετο αφικνεομαι reach ἕως εως till; until πρὸς προς to; toward ἄνθρωπόν ανθρωπος person; human τινα τις anyone; someone Οδολλαμίτην οδολλαμιτης who; what ὄνομα ονομα name; notable Ιρας ιρας Iras
38:1 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֔וא hˈiw הִיא she וַ wa וְ and יֵּ֥רֶד yyˌēreḏ ירד descend יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with אֶחָ֑יו ʔeḥˈāʸw אָח brother וַ wa וְ and יֵּ֛ט yyˈēṭ נטה extend עַד־ ʕaḏ- עַד unto אִ֥ישׁ ʔˌîš אִישׁ man עֲדֻלָּמִ֖י ʕᵃḏullāmˌî עֲדֻלָּמִי Adullamite וּ û וְ and שְׁמֹ֥ו šᵊmˌô שֵׁם name חִירָֽה׃ ḥîrˈā חִירָה Hirah
38:1. eo tempore descendens Iudas a fratribus suis divertit ad virum odollamitem nomine HiramAt that time Juda went down from his brethren, and turned in to a certain Odollamite, named Hiras.
1. And it came to pass at that time, that Judah went down from his brethren, and turned in to a certain Adullamite, whose name was Hirah.
38:1. About the same time, Judah, descending from his brothers, turned toward an Adullamite man, named Hirah.
38:1. And it came to pass at that time, that Judah went down from his brethren, and turned in to a certain Adullamite, whose name [was] Hirah.
And it came to pass at that time, that Judah went down from his brethren, and turned in to a certain Adullamite, whose name [was] Hirah:

1: В то время Иуда отошел от братьев своих и поселился близ одного Одолламитянина, которому имя: Хира.
38:1
ἐγένετο γινομαι happen; become
δὲ δε though; while
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐκείνῳ εκεινος that
κατέβη καταβαινω step down; descend
Ιουδας ιουδας Ioudas; Iuthas
ἀπὸ απο from; away
τῶν ο the
ἀδελφῶν αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
ἀφίκετο αφικνεομαι reach
ἕως εως till; until
πρὸς προς to; toward
ἄνθρωπόν ανθρωπος person; human
τινα τις anyone; someone
Οδολλαμίτην οδολλαμιτης who; what
ὄνομα ονομα name; notable
Ιρας ιρας Iras
38:1
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
בָּ בְּ in
הַ the
עֵ֣ת ʕˈēṯ עֵת time
הַ ha הַ the
הִ֔וא hˈiw הִיא she
וַ wa וְ and
יֵּ֥רֶד yyˌēreḏ ירד descend
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
מֵ מִן from
אֵ֣ת ʔˈēṯ אֵת together with
אֶחָ֑יו ʔeḥˈāʸw אָח brother
וַ wa וְ and
יֵּ֛ט yyˈēṭ נטה extend
עַד־ ʕaḏ- עַד unto
אִ֥ישׁ ʔˌîš אִישׁ man
עֲדֻלָּמִ֖י ʕᵃḏullāmˌî עֲדֻלָּמִי Adullamite
וּ û וְ and
שְׁמֹ֥ו šᵊmˌô שֵׁם name
חִירָֽה׃ ḥîrˈā חִירָה Hirah
38:1. eo tempore descendens Iudas a fratribus suis divertit ad virum odollamitem nomine Hiram
At that time Juda went down from his brethren, and turned in to a certain Odollamite, named Hiras.
38:1. About the same time, Judah, descending from his brothers, turned toward an Adullamite man, named Hirah.
38:1. And it came to pass at that time, that Judah went down from his brethren, and turned in to a certain Adullamite, whose name [was] Hirah.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: После некоторого отступления, гл. 38, от нити рассказа об Иосифе 37:36, священнописатель продолжает историю последнего.

Если в Ханаане, как показывает история Иуды, 38: гл., потомкам Авраама предстояла опасность сближения и даже слияния с хананеянами, то отведение Иосифа в Египет, в конце концов вызвавшее переселение всего потомства Иакова в Египет, предуказывало на необходимость развития и вступления богоизбранного племени в общество Господне в исключительных условиях жизни в Египте, где потомки Иакова, с одной стороны, позаимствовали многие блага египетской цивилизации, но, с другой стороны, при значительной изолированности своей от египтян (гнушавшихся евреями и другими номадами, 43:32), сумели сохранить свою национальную цельность и чистоту религиозного наследия.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-23: Judah's Profligacy.B. C. 1717.
1 And it came to pass at that time, that Judah went down from his brethren, and turned in to a certain Adullamite, whose name was Hirah. 2 And Judah saw there a daughter of a certain Canaanite, whose name was Shuah; and he took her, and went in unto her. 3 And she conceived, and bare a son; and he called his name Er. 4 And she conceived again, and bare a son; and she called his name Onan. 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. 10 And the thing which he did displeased the LORD: wherefore he slew him also. 11 Then said Judah to Tamar his daughter in law, Remain a widow at thy father's house, till Shelah my son be grown: for he said, Lest peradventure he die also, as his brethren did. And Tamar went and dwelt in her father's house.
Here is, 1. Judah's foolish friendship with a Canaanite-man. He went down from his brethren, and withdrew for a time from their society and his father's family, and got to be intimately acquainted with one Hirah, an Adullamite, v. 1. It is computed that he was now not much above fifteen or sixteen years of age, an easy prey to the tempter. Note, When young people that have been well educated begin to change their company, they will soon change their manners, and lose their good education. Those that go down from their brethren, that despise and forsake the society of the seed of Israel, and pick up Canaanites for their companions, are going down the hill apace. It is of great consequence to young people to choose proper associates; for these they will imitate, study to recommend themselves to, and, by their opinion of them, value themselves: an error in this choice is often fatal. 2. His foolish marriage with a Canaanite-woman, a match made, not by his father, who, it should seem, was not consulted, but by his new friend Hirah, v. 2. Many have been drawn into marriages scandalous and pernicious to themselves and their families by keeping bad company, and growing familiar with bad people: one wicked league entangles men in another. Let young people be admonished by this to take their good parents for their best friends, and to be advised by them, and not by flatterers, who wheedle them, to make a prey of them. 3. His children by this Canaanite, and his disposal of them. Three sons he had by her, Er, Onan, and Shelah. It is probable that she embraced the worship of the God of Israel, at least in profession, but, for aught that appears, there was little of the fear of God in the family. Judah married too young, and very rashly; he also married his sons too young, when they had neither wit nor grace to govern themselves, and the consequences were very bad. (1.) His first-born, Er, was notoriously wicked; he was so in the sight of the Lord, that is, in defiance of God and his law; or, if perhaps he was not wicked in the sight of the world, he was so in the sight of God, to whom all men's wickedness is open; and what came of it? Why, God cut him off presently (v. 7): The Lord slew him. Note, Sometimes God makes quick work with sinners, and takes them away in his wrath, when they are but just setting out in a wicked course of life. (2.) The next son, Onan, was, according to the ancient usage, married to the widow, to preserve the name of his deceased brother that died childless. Though God had taken away his life for his wickedness, yet they were solicitous to preserve his memory; and their disappointment therein, through Onan's sin, was a further punishment of his wickedness. The custom of marrying the brother's widow was afterwards made one of the laws of Moses, Deut. xxv. 5. Onan, though he consented to marry the widow, yet, to the great abuse of his own body, of the wife that he had married, and of the memory of his brother that was gone, he refused to raise up seed unto his brother, as he was in duty bound. This was so much the worse because the Messiah was to descend from Judah, and, had he not been guilty of this wickedness, he might have had the honour of being one of his ancestors. Note, Those sins that dishonour the body and defile it are very displeasing to God and evidences of vile affections. (3.) Shelah, the third son, was reserved for the widow (v. 11), yet with a design that he should not marry so young as his brothers had done, lest he die also. Some think that Judah never intended to marry Shelah to Tamar, but unjustly suspected her to have been the death of her two former husbands (whereas it was their own wickedness that slew them), and then sent her to her father's house, with a charge to remain a widow. If so, it was an inexcusable piece of prevarication that he was guilty of. However, Tamar acquiesced for the present, and waited the issue.
Adam Clarke: Commentary on the Bible - 1831
38:1: And it came to pass at that time - The facts mentioned here could not have happened at the times mentioned in the preceding chapter, as those times are all unquestionably too recent, for the very earliest of the transactions here recorded must have occurred long before the selling of Joseph. Mr. Ainsworth remarks "that Judah and his sons must have married when very young, else the chronology will not agree. For Joseph was born six years before Jacob left Laban and came into Canaan; Gen 30:25, and Gen 31:41. Joseph was seventeen years old when he was sold into Egypt, Gen 37:2, Gen 37:25; he was thirty years old when he interpreted Pharaoh's dream, Gen 41:46. And nine years after, when there had been seven years of plenty and two years of famine, did Jacob with his family go down into Egypt, Gen 41:53, Gen 41:54, and Gen 45:6, Gen 45:11. And at their going down thither, Pharez, the son of Judah, whose birth is set down at the end of this chapter, had two sons, Hezron and Hamul, Gen 46:8, Gen 46:12. Seeing then from the selling of Joseph unto Israel's going down into Egypt there cannot be above twenty-three years, how is it possible that Judah should take a wife, and have by her three sons successively, and Shelah the youngest of the three be marriageable when Judah begat Pharez of Tamar, Gen 38:14, Gen 38:24, and Pharez be grown up, married, and have two sons, all within so short a space? The time therefore here spoken of seems to have been soon after Jacob's coming to Shechem, Gen 33:18, before the history of Dinah, Genesis 34, though Moses for special cause relates it in this place." I should rather suppose that this chapter originally stood after Genesis 33, and that it got by accident into this place. Dr. Hales, observing that some of Jacob's son must have married remarkably young, says that "Judah was about forty-seven years old when Jacob's family settled in Egypt. He could not therefore have been above fifteen at the birth of his eldest son Er; nor Er more than fifteen at his marriage with Tamar; nor could it have been more than two years after Er's death till the birth of Judah's twin sons by his daughter-in-law Tamar; nor could Pharez, one of them, be more than fifteen at the birth of his twin sons Herron and Hamul, supposing they were twins, just born before the departure from Canaan. For the aggregate of these numbers, 15, 15, 2, 15, or 47 years, gives the age of Judah; compare Genesis 38 with Gen 46:12." See the remarks of Dr. Kennicott, at Gen 31:55 (note). Adullamite - An inhabitant of Adullam, a city of Canaan, afterwards given for a possession to the sons of Judah, Jos 15:1, Jos 15:35. It appears as if this Adullamite had kept a kind of lodging house, for Shuah the Canaanite and his family lodged with him; and there Judah lodged also. As the woman was a Canaanitess, Judah had the example of his fathers to prove at least the impropriety of such a connection.
Albert Barnes: Notes on the Bible - 1834
38:1-11
Judah marries and has three sons. "Went down from brethren." This seems to have been an act of willful indiscretion in Judah. His separation from his brethren, however, extends only to the matter of his new connection. In regard to property and employment there seems to have been no long or entire separation until they went down into Egypt. He went down from the high grounds about Shekem to the lowlands in which Adullam was situated Jos 15:33-35. "A certain Adullamite." He may have become acquainted with this Hirah, when visiting his grandfather, or in some of the caravans which were constantly passing Shekem, or even in the ordinary wanderings of the pastoral life. Adullam was in the Shephelah or lowland of Judah bordering on Philistia proper. "A certain Kenaanite." This connection with Shua's daughter was contrary to the will of God and the example of his fathers. Onan was born, we conceive, in Judah's fifteenth year, and Shelah in his sixteenth.
At Kezib. - This appears the same as Akzib, which is associated with Keilah and Mareshah Jos 15:44, and therefore, lay in the south of the lowland of Judah. This note of place indicates a change of residence since her other children were born. In the year after this birth the dishonor of Dinah takes place. "Took a wife for Er." Judah chose a wife for himself at an early age, and now he chooses for his first-born at the same age. "Was evil in the eyes of the Lord." The God of covenant is obliged to cut off Er for his wickedness in the prime of life. We are not made acquainted with his crime; but it could scarcely be more vile and unnatural than that for which his brother Onan is also visited with death. "And be a husband to her." The original word means to act as a husband to the widow of a deceased brother who has left no issue. Onan seems to have been prompted to commit his crime by the low motive of turning the whole inheritance to his own house. At the time of Er's death Judah must have been in his twenty-seventh year; Joseph was consequently in his twenty-third, and Jacob had for ten years past had his headquarters at Hebron. Hence, the contact with Timnah, Adullam, and Enaim was easy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:1: am 2265, bc 1739
it came: As there cannot be above 23 years from the selling of Joseph, unto Israel's going down into Egypt; and as it is impossible that Judah should take a wife, and by her have three sons successively, and Shelah, the youngest, marriageable when Judah begat Pharez of Tamar, and Pharez be grown up, married, and have two sons, all within so short a period; Mr. Ainsworth conceives that the time here spoken of is soon after Jacob's coming to Shechem (Gen 33:1). We have accordingly adapted the chronology to correspond with that time.
turned: Gen 19:2, Gen 19:3; Jdg 4:18; Kg2 4:8; Pro 9:6, Pro 13:20
Adullamite: An inhabitant of Adullam, a city of Canaan, afterwards given to Judah, situated in the southern part of that tribe, west of Hebron. Jos 12:15, Jos 15:35; Sa1 22:1; Sa2 23:13; Mic 1:15
Carl Friedrich Keil and Franz Delitzsch
38:1
About this time, i.e., after the sale of Joseph, while still feeding the flocks of Jacob along with his brethren (Gen 37:26),
(Note: As the expression "at that time" does not compel us to place Judah's marriage after the sale of Joseph, many have followed Augustine (qusaet. 123), and placed it some years earlier. But this assumption is rendered extremely improbable, if not impossible, by the fact that Judah was not merely accidentally present when Joseph was sold, but was evidently living with his brethren, and had not yet set up an establishment of his own; whereas he had settled at Adullam previous to his marriage, and seems to have lived there up to the time of the birth of the twins by Thamar. Moreover, the 23 years which intervened between the taking of Joseph into Egypt and the migration of Jacob thither, furnish space enough for all the events recorded in this chapter. If we suppose that Judah, who was 20 years old when Joseph was sold, went to Adullam soon afterwards and married there, is three sons might have been born four or five years after Joseph's captivity. And if his eldest son was born about a year and a half after the sale of Joseph, and he married him to Thamar when he was 15 years old, and gave her to his second son a year after that, Onan's death would occur at least five years before Jacob's removal to Egypt; time enough, therefore, both for the generation and birth of the twin-sons of Judah by Thamar, and for Judah's two journeys into Egypt with his brethren to buy corn. (See Gen 46:8.))
Judah separated from them, and went down (from Hebron, Gen 37:14, or the mountains) to Adullam, in the lowland (Josh 15:35), into the neighbourhood of a man named Hirah. "He pitched (his tent, Gen 26:25) up to a man of Adullam," i.e., in his neighbourhood, so as to enter into friendly intercourse with him.
Gen 38:2-5
There Judah married the daughter of Shuah, a Canaanite, and had three sons by her: Ger (ער), Onan, and Shelah. The name of the place is mentioned when the last is born, viz., Chezib or Achzib (Josh 15:44; Mic 1:14), in the southern portion of the lowland of Judah, that the descendants of Shelah might know the birth-place of their ancestor. This was unnecessary in the case of the others, who died childless.
Gen 38:6-10
When Ger was grown up, according to ancient custom (cf. Gen 21:21; Gen 34:4) his father gave him a wife, named Thamar, probably a Canaanite, of unknown parentage. But Ger was soon put to death by Jehovah on account of his wickedness. Judah then wished Onan, as the brother-in-law, to marry the childless widow of his deceased brother, and raise up seed, i.e., a family, for him. But as he knew that the first-born son would not be the founder of his own family, but would perpetuate the family of the deceased and receive his inheritance, he prevented conception when consummating the marriage by spilling the semen. ארצה שׁחת, "destroyed to the ground (i.e., let it fall upon the ground), so as not to give seed to his brother" (נתן for תּת only here and Num 20:21). This act not only betrayed a want of affection to his brother, combined with a despicable covetousness for his possession and inheritance, but was also a sin against the divine institution of marriage and its object, and was therefore punished by Jehovah with sudden death. The custom of levirate marriage, which is first mentioned here, and is found in different forms among Indians, Persians, and other nations of Asia and Africa, was not founded upon a divine command, but upon an ancient tradition, originating probably in Chaldea. It was not abolished, however, by the Mosaic law (Deut 25:5.), but only so far restricted as not to allow it to interfere with the sanctity of marriage; and with this limitation it was enjoined as a duty of affection to build up the brother's house, and to preserve his family and name (see my Bibl. Archologie, 108).
Gen 38:11
The sudden death of his two sons so soon after their marriage with Thamar made Judah hesitate to give her the third as a husband also, thinking, very likely, according to a superstition which we find in Tobit 3:7ff., that either she herself, or marriage with her, had been the cause of her husbands' deaths. He therefore sent her away to her father's house, with the promise that he would give her his youngest son as soon as he had grown up; though he never intended it seriously, "for he thought lest (פּן אמר, i.e., he was afraid that) he also might die like his brethren."
Geneva 1599
38:1 And it came to pass at that time, that (a) Judah went down from his brethren, and turned in to a certain Adullamite, whose name [was] Hirah.
(a) Moses describes the genealogy of Judah, because the Messiah should come from him.
John Gill
38:1 And it came to pass at that time,.... This some refer to the time of Jacob's coming from Padanaram into Canaan, soon after he came to Shechem, and before the affair of Dinah; but to this may be objected the marriage of Judah at an age that may seem too early for him, his separation from his brethren, and having a flock of his own to keep, which seems not consistent with the above history: wherefore it is better to connect this with the history of Joseph's being sold into Egypt; for though there were but twenty three years from hence to Jacob's going down into Egypt, Joseph being now seventeen, and was thirty years when he stood before Pharaoh, after which were seven years of plenty, and two of famine, at which time Jacob went thither with two of Judah's grandsons, Hezron and Hamul, Gen 46:12, which make the number mentioned; yet all this may be accounted for; at seventeen, Er, Judah's firstborn, might marry, being the eighteenth from the selling of Joseph, and the marriage of his father; and Onan at the same age, which was the nineteenth; and allowing two or three years for Tamar's staying for Shelah, there was time for her intrigue with Judah, and bearing him two sons at a birth, before the descent of Jacob into Egypt; as for his two grandsons, they may be said to go into Egypt; as Benjamin's sons did in their father's loins, being begotten there during Jacob's abode in it:
that Judah went down from his brethren: not from Dothan to Adullam, as Ben Melech observes, as if this separation was at the time and place of the selling of Joseph; but rather from Hebron thither, after he and his brethren were come home to their father, and had reported and condoled the death of Joseph; and Judah is said to go down, because he went from the north to the south, as Aben Ezra notes; whether this departure from his brethren was owing to a misunderstanding or quarrel between them on account of the affair of Joseph, or on any account, is not certain:
and turned in to a certain Adullamite; an inhabitant of Adullam, a city which afterwards fell to the tribe of Judah, and where was a famous cave, that had its name from thence in David's time; it was ten miles from Eleutheropolis to the east (i), and eight from Jerusalem to the southwest (k); hither he turned, or stretched out (l); that is, his tent, with his flock, which he extended to Adullam, as Ben Melech interprets it, and joined to this man:
whose name was Hirah; whom the Jews (m) fabulously report to be the same with Hiram king of Tyre, in the days of David and Solomon, and that he was the husband of Nebuchadnezzar's mother, and lived twelve hundred years.
(i) Jerom de loc. Heb. fol. 88. F. (k) Bunting's Travels, p. 78. (l) "et tentorium fixerat", Schmidt. (m) Shalshalet Hakabala, fol. 8. 2.
John Wesley
38:1 Judah went down from his brethren - Withdrew for a time from his father's family, and got intimately acquainted with one Hirah an Adullamite. When young people that have been well educated begin to change their company, they will soon change their manners, and lose their good education. They that go down from their brethren, that forsake the society of the seed of Israel, and pick up Canaanites for their companions, are going down the hill apace.
Robert Jamieson, A. R. Fausset and David Brown
38:1 JUDAH AND FAMILY. (Gen. 38:1-30)
at that time--a formula frequently used by the sacred writers, not to describe any precise period, but an interval near about it.
38:238:2: Եւ ետես անդ Յուդա զդուստր առն Քանանացւոյ, որում անուն էր Շաւա. եւ ա՛ռ զնա իւր կին. եւ եմուտ առ նա[354]։ [354] Ոմանք. Որում անուն էր Սաւա։
2 Յուդան այնտեղ տեսաւ քանանացի մի մարդու դստերը, որի անունը Շաւա էր: Նա ամուսնացաւ նրա հետ եւ մտաւ նրա ծոցը:
2 Յուդա Շաւա անունով Քանանացիի մը աղջիկը տեսաւ ու առաւ զանիկա եւ մտաւ անոր։
Եւ ետես անդ Յուդա զդուստր առն Քանանացւոյ, որում անուն էր Շաւա, եւ առ զնա իւր կին, եւ եմուտ առ նա:

38:2: Եւ ետես անդ Յուդա զդուստր առն Քանանացւոյ, որում անուն էր Շաւա. եւ ա՛ռ զնա իւր կին. եւ եմուտ առ նա[354]։
[354] Ոմանք. Որում անուն էր Սաւա։
2 Յուդան այնտեղ տեսաւ քանանացի մի մարդու դստերը, որի անունը Շաւա էր: Նա ամուսնացաւ նրա հետ եւ մտաւ նրա ծոցը:
2 Յուդա Շաւա անունով Քանանացիի մը աղջիկը տեսաւ ու առաւ զանիկա եւ մտաւ անոր։
zohrab-1805▾ eastern-1994▾ western am▾
38:22: И увидел там Иуда дочь одного Хананеянина, которому имя: Шуа; и взял ее и вошел к ней.
38:2 καὶ και and; even εἶδεν οραω view; see ἐκεῖ εκει there Ιουδας ιουδας Ioudas; Iuthas θυγατέρα θυγατηρ daughter ἀνθρώπου ανθρωπος person; human Χαναναίου χαναναιος Chananaios; Khananeos ᾗ ος who; what ὄνομα ονομα name; notable Σαυα σαυα and; even ἔλαβεν λαμβανω take; get αὐτὴν αυτος he; him καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in πρὸς προς to; toward αὐτήν αυτος he; him
38:2 וַ wa וְ and יַּרְא־ yyar- ראה see שָׁ֧ם šˈām שָׁם there יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah בַּת־ baṯ- בַּת daughter אִ֥ישׁ ʔˌîš אִישׁ man כְּנַעֲנִ֖י kᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite וּ û וְ and שְׁמֹ֣ו šᵊmˈô שֵׁם name שׁ֑וּעַ šˈûₐʕ שׁוּעַ Shua וַ wa וְ and יִּקָּחֶ֖הָ yyiqqāḥˌehā לקח take וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come אֵלֶֽיהָ׃ ʔēlˈeʸhā אֶל to
38:2. viditque ibi filiam hominis chananei vocabulo Suae et uxore accepta ingressus est ad eamAnd he saw there the daughter of a man of Chanaan, called Sue: and taking her to wife, he went in unto her.
2. And Judah saw there a daughter of a certain Canaanite whose name was Shua; and he took her, and went in unto her.
38:2. And he saw there the daughter of a man called Shua, of Canaan. And taking her as a wife, he entered to her.
38:2. And Judah saw there a daughter of a certain Canaanite, whose name [was] Shuah; and he took her, and went in unto her.
And Judah saw there a daughter of a certain Canaanite, whose name [was] Shuah; and he took her, and went in unto her:

2: И увидел там Иуда дочь одного Хананеянина, которому имя: Шуа; и взял ее и вошел к ней.
38:2
καὶ και and; even
εἶδεν οραω view; see
ἐκεῖ εκει there
Ιουδας ιουδας Ioudas; Iuthas
θυγατέρα θυγατηρ daughter
ἀνθρώπου ανθρωπος person; human
Χαναναίου χαναναιος Chananaios; Khananeos
ος who; what
ὄνομα ονομα name; notable
Σαυα σαυα and; even
ἔλαβεν λαμβανω take; get
αὐτὴν αυτος he; him
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
πρὸς προς to; toward
αὐτήν αυτος he; him
38:2
וַ wa וְ and
יַּרְא־ yyar- ראה see
שָׁ֧ם šˈām שָׁם there
יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah
בַּת־ baṯ- בַּת daughter
אִ֥ישׁ ʔˌîš אִישׁ man
כְּנַעֲנִ֖י kᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite
וּ û וְ and
שְׁמֹ֣ו šᵊmˈô שֵׁם name
שׁ֑וּעַ šˈûₐʕ שׁוּעַ Shua
וַ wa וְ and
יִּקָּחֶ֖הָ yyiqqāḥˌehā לקח take
וַ wa וְ and
יָּבֹ֥א yyāvˌō בוא come
אֵלֶֽיהָ׃ ʔēlˈeʸhā אֶל to
38:2. viditque ibi filiam hominis chananei vocabulo Suae et uxore accepta ingressus est ad eam
And he saw there the daughter of a man of Chanaan, called Sue: and taking her to wife, he went in unto her.
38:2. And he saw there the daughter of a man called Shua, of Canaan. And taking her as a wife, he entered to her.
38:2. And Judah saw there a daughter of a certain Canaanite, whose name [was] Shuah; and he took her, and went in unto her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Выражение «был Господь с Иосифом» иудейские толковники понимают так, что, оторванный от отца и родной семьи, Иосиф постоянно имел Бога в мысли и сердце своем, почему и Бог, как Отец небесный, являл ему особое попечение (Мидраш делает сравнение, напоминающее причту Господа о попечении Бога об одной заблудшей овце более, чем о 99: не заблудших). «В дому господина», т. е., по иудейскому толкованию, не был принуждаем к черным (земледельческим) работам.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:2: saw: Gen 3:6, Gen 6:2, Gen 24:3, Gen 34:2; Jdg 14:2, Jdg 16:1; Sa2 11:2; Co2 6:14
Shuah: Gen 46:12; Ch1 2:3, Shua
took: Gen 6:4, Gen 24:3
Geneva 1599
38:2 And Judah saw there a daughter of a certain Canaanite, whose name [was] Shuah; (b) and he took her, and went in unto her.
(b) A relationship which nonetheless was condemned by God.
John Gill
38:2 And Judah saw there a daughter of a certain Canaanite,.... Onkelos and Jonathan, and so Jarchi and Ben Gersom, interpret it a "merchant", to take off the disgrace of his falling in love with, and marrying a Canaanitish woman, which was forbidden by his ancestors Abraham and Isaac, and which his father avoided:
whose name was Shuah; not the name of the woman he married, but the name of her father, as appears from Gen 38:12; and who very probably was a man of note in the country:
and he took her; to be his wife, with her and her father's consent, not by force:
and went in unto her; cohabited with her as his wife.
John Wesley
38:2 He took her - To wife. His father, it should seem, was not consulted, but by his new friend Hirah.
Robert Jamieson, A. R. Fausset and David Brown
38:2 And Judah saw there a daughter of a certain Canaanite--Like Esau [Gen 26:34], this son of Jacob, casting off the restraints of religion, married into a Canaanite family; and it is not surprising that the family which sprang from such an unsuitable connection should be infamous for bold and unblushing wickedness.
38:338:3: Յղացաւ եւ ծնաւ որդի. եւ կոչեաց զանուն նորա՝ Էր[355]։ [355] Ոմանք. Եւ յղացաւ եւ ծնաւ։ Ոսկան. Որ յղացաւ եւ ծն՛՛։
3 Սա յղիացաւ, ունեցաւ որդի եւ անունը դրեց Էր:
3 Անիկա յղացաւ ու որդի մը ծնաւ եւ անոր անունը Էր դրաւ։
Եւ յղացաւ եւ ծնաւ որդի, եւ կոչեաց զանուն նորա Էր:

38:3: Յղացաւ եւ ծնաւ որդի. եւ կոչեաց զանուն նորա՝ Էր[355]։
[355] Ոմանք. Եւ յղացաւ եւ ծնաւ։ Ոսկան. Որ յղացաւ եւ ծն՛՛։
3 Սա յղիացաւ, ունեցաւ որդի եւ անունը դրեց Էր:
3 Անիկա յղացաւ ու որդի մը ծնաւ եւ անոր անունը Էր դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
38:33: Она зачала и родила сына; и он нарек ему имя: Ир.
38:3 καὶ και and; even συλλαβοῦσα συλλαμβανω take hold of; conceive ἔτεκεν τικτω give birth; produce υἱὸν υιος son καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Ηρ ηρ Ēr; Ir
38:3 וַ wa וְ and תַּ֖הַר ttˌahar הרה be pregnant וַ wa וְ and תֵּ֣לֶד ttˈēleḏ ילד bear בֵּ֑ן bˈēn בֵּן son וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֖ו šᵊmˌô שֵׁם name עֵֽר׃ ʕˈēr עֵר Er
38:3. quae concepit et peperit filium vocavitque nomen eius HerAnd she conceived, and bore a son, and called his name Her.
3. And she conceived, and bare a son; and he called his name Er.
38:3. And she conceived and bore a son, and she called his name Er.
38:3. And she conceived, and bare a son; and he called his name Er.
And she conceived, and bare a son; and he called his name Er:

3: Она зачала и родила сына; и он нарек ему имя: Ир.
38:3
καὶ και and; even
συλλαβοῦσα συλλαμβανω take hold of; conceive
ἔτεκεν τικτω give birth; produce
υἱὸν υιος son
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Ηρ ηρ Ēr; Ir
38:3
וַ wa וְ and
תַּ֖הַר ttˌahar הרה be pregnant
וַ wa וְ and
תֵּ֣לֶד ttˈēleḏ ילד bear
בֵּ֑ן bˈēn בֵּן son
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֹ֖ו šᵊmˌô שֵׁם name
עֵֽר׃ ʕˈēr עֵר Er
38:3. quae concepit et peperit filium vocavitque nomen eius Her
And she conceived, and bore a son, and called his name Her.
38:3. And she conceived and bore a son, and she called his name Er.
38:3. And she conceived, and bare a son; and he called his name Er.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:3: am 2266, bc 1738
Er: Gen 46:12; Num 26:19
John Gill
38:3 And she conceived, and bare a son, and he called his name Er. Which signifies a "watchman": but the reason of the name given by the Targum of Jonathan is,"because he should die without children;''as if it was the same with Ariri, "childless".
38:438:4: Յղացաւ դարձեալ եւ ծնաւ որդի. եւ կոչեաց զանուն նորա Աւնան[356]։ [356] Այլք. Եւ յղացաւ դարձեալ։
4 Շաւան նորից յղիացաւ, ունեցաւ որդի եւ նրա անունը դրեց Օնան:
4 Ու նորէն յղացաւ ու որդի մը ծնաւ եւ անոր անունը Օնան դրաւ։
Եւ յղացաւ դարձեալ եւ ծնաւ որդի, եւ կոչեաց զանուն նորա Աւնան:

38:4: Յղացաւ դարձեալ եւ ծնաւ որդի. եւ կոչեաց զանուն նորա Աւնան[356]։
[356] Այլք. Եւ յղացաւ դարձեալ։
4 Շաւան նորից յղիացաւ, ունեցաւ որդի եւ նրա անունը դրեց Օնան:
4 Ու նորէն յղացաւ ու որդի մը ծնաւ եւ անոր անունը Օնան դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
38:44: И зачала опять, и родила сына, и нарекла ему имя: Онан.
38:4 καὶ και and; even συλλαβοῦσα συλλαμβανω take hold of; conceive ἔτι ετι yet; still ἔτεκεν τικτω give birth; produce υἱὸν υιος son καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Αυναν αυναν Aunan; Avnan
38:4 וַ wa וְ and תַּ֥הַר ttˌahar הרה be pregnant עֹ֖וד ʕˌôḏ עֹוד duration וַ wa וְ and תֵּ֣לֶד ttˈēleḏ ילד bear בֵּ֑ן bˈēn בֵּן son וַ wa וְ and תִּקְרָ֥א ttiqrˌā קרא call אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֖ו šᵊmˌô שֵׁם name אֹונָֽן׃ ʔônˈān אֹונָן Onan
38:4. rursum concepto fetu natum filium nominavit OnamAnd conceiving again, she bore a son, and called him Onan.
4. And she conceived again, and bare a son; and she called his name Onan.
38:4. And conceiving offspring again, having given birth to a son, she called him Onan.
38:4. And she conceived again, and bare a son; and she called his name Onan.
And she conceived again, and bare a son; and she called his name Onan:

4: И зачала опять, и родила сына, и нарекла ему имя: Онан.
38:4
καὶ και and; even
συλλαβοῦσα συλλαμβανω take hold of; conceive
ἔτι ετι yet; still
ἔτεκεν τικτω give birth; produce
υἱὸν υιος son
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Αυναν αυναν Aunan; Avnan
38:4
וַ wa וְ and
תַּ֥הַר ttˌahar הרה be pregnant
עֹ֖וד ʕˌôḏ עֹוד duration
וַ wa וְ and
תֵּ֣לֶד ttˈēleḏ ילד bear
בֵּ֑ן bˈēn בֵּן son
וַ wa וְ and
תִּקְרָ֥א ttiqrˌā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֹ֖ו šᵊmˌô שֵׁם name
אֹונָֽן׃ ʔônˈān אֹונָן Onan
38:4. rursum concepto fetu natum filium nominavit Onam
And conceiving again, she bore a son, and called him Onan.
38:4. And conceiving offspring again, having given birth to a son, she called him Onan.
38:4. And she conceived again, and bare a son; and she called his name Onan.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Благословение Божие на Иосифе и делах его не укрывается от взора язычника — господина его (ст. 3, как благословение Бога над Исааком было примечено филистимлянами, 26:28; над Иаковом — Лаваном, 30:27), и он облекает его полным доверием и властью в доме и сделал надсмотрщиком над своими рабами (в Риме такой надсмотрщик называется atriensis; надзиратели этого рода часто встречаются изображенными на египетских скульптурах; ср. Мф 24:45–47; Лк 12:42–44).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:4: am 2267, bc 1737
Onan: Gen 46:12; Num 26:19
John Gill
38:4 And she conceived again, and bare a son,.... As soon as she well could:
and she called his name Onan; the first son Judah gave the name to, but his wife named this, so called from grief or sorrow; the reason of it, according to the above Targum, was,"because his father would mourn for him;''he was a Benoni, see Gen 35:18, whose sin and immature death caused sorrow.
38:538:5: Եւ յաւել դարձեալ ծնաւ որդի. եւ կոչեաց զանուն նորա Սելովմ. եւ նա էր ՚ի Քասբի յորժամ ծնաւ զնոսա։
5 Նա մի որդի էլ ունեցաւ եւ նրա անունը դրեց Սելոմ: Շաւան Քասբիում էր, երբ ծնեց նրան:
5 Եւ դարձեալ որդի մըն ալ ծնաւ ու անոր անունը Սելօմ դրաւ։ Երբ զանիկա ծնաւ՝ Յուդա Քեզիբի մէջ էր։
Եւ յաւել դարձեալ ծնաւ որդի, եւ կոչեաց զանուն նորա Սելովմ. եւ նա էր ի Քասբի յորժամ ծնաւ [514]զնոսա:

38:5: Եւ յաւել դարձեալ ծնաւ որդի. եւ կոչեաց զանուն նորա Սելովմ. եւ նա էր ՚ի Քասբի յորժամ ծնաւ զնոսա։
5 Նա մի որդի էլ ունեցաւ եւ նրա անունը դրեց Սելոմ: Շաւան Քասբիում էր, երբ ծնեց նրան:
5 Եւ դարձեալ որդի մըն ալ ծնաւ ու անոր անունը Սելօմ դրաւ։ Երբ զանիկա ծնաւ՝ Յուդա Քեզիբի մէջ էր։
zohrab-1805▾ eastern-1994▾ western am▾
38:55: И еще родила сына и нарекла ему имя: Шела. Иуда был в Хезиве, когда она родила его.
38:5 καὶ και and; even προσθεῖσα προστιθημι add; continue ἔτι ετι yet; still ἔτεκεν τικτω give birth; produce υἱὸν υιος son καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Σηλωμ σηλωμ he; him δὲ δε though; while ἦν ειμι be ἐν εν in Χασβι χασβι whenever; when ἔτεκεν τικτω give birth; produce αὐτούς αυτος he; him
38:5 וַ wa וְ and תֹּ֤סֶף ttˈōsef יסף add עֹוד֙ ʕôḏ עֹוד duration וַ wa וְ and תֵּ֣לֶד ttˈēleḏ ילד bear בֵּ֔ן bˈēn בֵּן son וַ wa וְ and תִּקְרָ֥א ttiqrˌā קרא call אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֖ו šᵊmˌô שֵׁם name שֵׁלָ֑ה šēlˈā שֵׁלָה Shelah וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be בִ vi בְּ in כְזִ֖יב ḵᵊzˌîv כְּזִיב Kezib בְּ bᵊ בְּ in לִדְתָּ֥הּ liḏtˌāh ילד bear אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
38:5. tertium quoque peperit quem appellavit Sela quo nato parere ultra cessavitShe bore also a third: whom she called Sela. After whose birth, she ceased to bear any more.
5. And she yet again bare a son, and called his name Shelah: and he was at Chezib, when she bare him.
38:5. Likewise, she bore a third, whom she called Shelah, after whose birth, she ceased to bear any more.
38:5. And she yet again conceived, and bare a son; and called his name Shelah: and he was at Chezib, when she bare him.
And she yet again conceived, and bare a son; and called his name Shelah: and he was at Chezib, when she bare him:

5: И еще родила сына и нарекла ему имя: Шела. Иуда был в Хезиве, когда она родила его.
38:5
καὶ και and; even
προσθεῖσα προστιθημι add; continue
ἔτι ετι yet; still
ἔτεκεν τικτω give birth; produce
υἱὸν υιος son
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Σηλωμ σηλωμ he; him
δὲ δε though; while
ἦν ειμι be
ἐν εν in
Χασβι χασβι whenever; when
ἔτεκεν τικτω give birth; produce
αὐτούς αυτος he; him
38:5
וַ wa וְ and
תֹּ֤סֶף ttˈōsef יסף add
עֹוד֙ ʕôḏ עֹוד duration
וַ wa וְ and
תֵּ֣לֶד ttˈēleḏ ילד bear
בֵּ֔ן bˈēn בֵּן son
וַ wa וְ and
תִּקְרָ֥א ttiqrˌā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֹ֖ו šᵊmˌô שֵׁם name
שֵׁלָ֑ה šēlˈā שֵׁלָה Shelah
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
בִ vi בְּ in
כְזִ֖יב ḵᵊzˌîv כְּזִיב Kezib
בְּ bᵊ בְּ in
לִדְתָּ֥הּ liḏtˌāh ילד bear
אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
38:5. tertium quoque peperit quem appellavit Sela quo nato parere ultra cessavit
She bore also a third: whom she called Sela. After whose birth, she ceased to bear any more.
38:5. Likewise, she bore a third, whom she called Shelah, after whose birth, she ceased to bear any more.
38:5. And she yet again conceived, and bare a son; and called his name Shelah: and he was at Chezib, when she bare him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: «Всюду, куда приходят праведники, идет с ними шехина», замечает Мидраш по поводу слов священного писателя о благословении дома Потифара ради Иосифа.
Adam Clarke: Commentary on the Bible - 1831
38:5: And he was at Chezib when she bare him - This town is supposed to be the same with Achzib, which fell to the tribe of Judah, Jos 15:44. "The name," says Ainsworth, "has in Hebrew the signification of lying; and to it the prophet alludes, saying the houses of Achzib shall be (Achzab) a lie to the kings of Israel, Mic 1:14."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:5: am 2268, bc 1736
Shelah: Gen 38:11, Gen 38:26, Gen 46:12; Num 26:20; Ch1 4:21
Chezib: Chezib is said, by Eusebius and Jerome, to have been situated near Adullam, and to be then uninhabited.
John Gill
38:5 And she conceived, and bare a son,.... A third son:
and called his name Shelah; which signifies tranquil, quiet, peaceable and prosperous, and is a word that comes from the same root as Shiloh, that famous son of Judah that should spring from him, Gen 49:10 the reason of the name, as given by the Targum, is,"because her husband forgot her:"
and she was at Chezib when she bare him; Chezib is the name of a place, by some taken to be the same with Achzib or Ecdippe, now Zib, see Mic 1:14; it seems to be a city in the tribe of Judah; and Jerom (n) says, in his time there was a desert place of this name near Adullam, on the borders of Eleutheropolis; the reason of her being here at the time of her delivery, and of this circumstance being related, is not certain.
(n) De loc. Heb. fol. 90. E.
38:638:6: Եւ ա՛ռ Յուդա կին Էրա՛յ անդրանկին իւրում, որում անուն էր Թամար։
6 Յուդան իր անդրանիկ որդի Էրի համար մի կին առաւ, որի անունը Թամար էր:
6 Յուդա իր անդրանիկ տղուն՝ Էրի՝ կին մը առաւ, որուն անունն էր Թամար։
Եւ առ Յուդա կին Էրայ անդրանկի իւրում, որում անուն էր Թամար:

38:6: Եւ ա՛ռ Յուդա կին Էրա՛յ անդրանկին իւրում, որում անուն էր Թամար։
6 Յուդան իր անդրանիկ որդի Էրի համար մի կին առաւ, որի անունը Թամար էր:
6 Յուդա իր անդրանիկ տղուն՝ Էրի՝ կին մը առաւ, որուն անունն էր Թամար։
zohrab-1805▾ eastern-1994▾ western am▾
38:66: И взял Иуда жену Иру, первенцу своему; имя ей Фамарь.
38:6 καὶ και and; even ἔλαβεν λαμβανω take; get Ιουδας ιουδας Ioudas; Iuthas γυναῖκα γυνη woman; wife Ηρ ηρ Ēr; Ir τῷ ο the πρωτοτόκῳ πρωτοτοκος firstborn αὐτοῦ αυτος he; him ᾗ ος who; what ὄνομα ονομα name; notable Θαμαρ θαμαρ Thamar
38:6 וַ wa וְ and יִּקַּ֧ח yyiqqˈaḥ לקח take יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman לְ lᵊ לְ to עֵ֣ר ʕˈēr עֵר Er בְּכֹורֹ֑ו bᵊḵôrˈô בְּכֹר first-born וּ û וְ and שְׁמָ֖הּ šᵊmˌāh שֵׁם name תָּמָֽר׃ tāmˈār תָּמָר Tamar
38:6. dedit autem Iudas uxorem primogenito suo Her nomine ThamarAnd Juda took a wife for Her, his first born, whose name was Thamar.
6. And Judah took a wife for Er his firstborn, and her name was Tamar.
38:6. Then Judah gave a wife to his first born Er, whose name was Tamar.
38:6. And Judah took a wife for Er his firstborn, whose name [was] Tamar.
And Judah took a wife for Er his firstborn, whose name [was] Tamar:

6: И взял Иуда жену Иру, первенцу своему; имя ей Фамарь.
38:6
καὶ και and; even
ἔλαβεν λαμβανω take; get
Ιουδας ιουδας Ioudas; Iuthas
γυναῖκα γυνη woman; wife
Ηρ ηρ Ēr; Ir
τῷ ο the
πρωτοτόκῳ πρωτοτοκος firstborn
αὐτοῦ αυτος he; him
ος who; what
ὄνομα ονομα name; notable
Θαμαρ θαμαρ Thamar
38:6
וַ wa וְ and
יִּקַּ֧ח yyiqqˈaḥ לקח take
יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
לְ lᵊ לְ to
עֵ֣ר ʕˈēr עֵר Er
בְּכֹורֹ֑ו bᵊḵôrˈô בְּכֹר first-born
וּ û וְ and
שְׁמָ֖הּ šᵊmˌāh שֵׁם name
תָּמָֽר׃ tāmˈār תָּמָר Tamar
38:6. dedit autem Iudas uxorem primogenito suo Her nomine Thamar
And Juda took a wife for Her, his first born, whose name was Thamar.
38:6. Then Judah gave a wife to his first born Er, whose name was Tamar.
38:6. And Judah took a wife for Er his firstborn, whose name [was] Tamar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Видя особенную благоуспешность дел своих с прибытием Иосифа в дом свой, Потифар вверил ему все отправления жизни, кроме (только) хлеба, который он ел. Последнее выражение Раши понимал как эвфемизм для выражения представления о жене Потифара. Другие видят здесь указание на то, что Потифар, как египтянин (43:32), гнушался принимать пищу от еврея Иосифа. Может быть, это образное выражение отмечает ленивую беспечность египтянина Потифара. Упоминание в 6: ст. о красоте Иосифа имеет непосредственную связь с речью о злоключениях его, которые явились последствием его привлекательной внешности.

Целомудрие Иосифа, клевета и заключение его в темницу.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:6: took: Gen 21:21, Gen 24:3
Tamar: Mat 1:3
John Gill
38:6 And Judah took a wife for Er his firstborn,.... Chose one for him, and presented her to him for his liking, whom he approving of married:
whose name was Tamar; which signifies a "palm tree": the Targum of Jonathan says, she was the daughter of Shem; but it is altogether improbable that a daughter of his should be living at this time, and young enough to bear children: it is much more probable that she was daughter of Levi, Judah's brother, as an Arabic writer (o) asserts; but it is more likely still that she was the daughter of a Canaanite, who was living in the same place, though his name is not mentioned, Gen 38:11.
(o) Abulpharag. Hist. Dynast. p. 16.
38:738:7: Եւ եղեւ Է՛ր՝ անդրանիկն Յուդայ՝ չար առաջի Տեառն. եւ սպան զնա Աստուած։
7 Յուդայի անդրանիկ որդի Էրը հաճելի չթուաց Տիրոջը, եւ Աստուած առաւ նրա հոգին:
7 Յուդայի անդրանիկ Էրը չար էր Տէրոջը առջեւ։ Ու Տէրը մեռցուց զանիկա։
Եւ եղեւ Էր` անդրանիկն Յուդայ` չար առաջի Տեառն, եւ սպան զնա [515]Աստուած:

38:7: Եւ եղեւ Է՛ր՝ անդրանիկն Յուդայ՝ չար առաջի Տեառն. եւ սպան զնա Աստուած։
7 Յուդայի անդրանիկ որդի Էրը հաճելի չթուաց Տիրոջը, եւ Աստուած առաւ նրա հոգին:
7 Յուդայի անդրանիկ Էրը չար էր Տէրոջը առջեւ։ Ու Տէրը մեռցուց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
38:77: Ир, первенец Иудин, был неугоден пред очами Господа, и умертвил его Господь.
38:7 ἐγένετο γινομαι happen; become δὲ δε though; while Ηρ ηρ Ēr; Ir πρωτότοκος πρωτοτοκος firstborn Ιουδα ιουδα Iouda; Iutha πονηρὸς πονηρος harmful; malignant ἐναντίον εναντιον next to; before κυρίου κυριος lord; master καὶ και and; even ἀπέκτεινεν αποκτεινω kill αὐτὸν αυτος he; him ὁ ο the θεός θεος God
38:7 וַ wa וְ and יְהִ֗י yᵊhˈî היה be עֵ֚ר ˈʕēr עֵר Er בְּכֹ֣ור bᵊḵˈôr בְּכֹר first-born יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah רַ֖ע rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יְמִתֵ֖הוּ yᵊmiṯˌēhû מות die יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
38:7. fuitque Her primogenitus Iudae nequam in conspectu Domini et ab eo occisus estAnd Her, the first born of Juda, was wicked in the sight of the Lord: and was slain by him.
7. And Er, Judah’s firstborn, was wicked in the sight of the LORD; and the LORD slew him.
38:7. And it also happened that Er, the first born of Judah, was wicked in the sight of the Lord and was killed by him.
38:7. And Er, Judah’s firstborn, was wicked in the sight of the LORD; and the LORD slew him.
And Er, Judah' s firstborn, was wicked in the sight of the LORD; and the LORD slew him:

7: Ир, первенец Иудин, был неугоден пред очами Господа, и умертвил его Господь.
38:7
ἐγένετο γινομαι happen; become
δὲ δε though; while
Ηρ ηρ Ēr; Ir
πρωτότοκος πρωτοτοκος firstborn
Ιουδα ιουδα Iouda; Iutha
πονηρὸς πονηρος harmful; malignant
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
καὶ και and; even
ἀπέκτεινεν αποκτεινω kill
αὐτὸν αυτος he; him
ο the
θεός θεος God
38:7
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
עֵ֚ר ˈʕēr עֵר Er
בְּכֹ֣ור bᵊḵˈôr בְּכֹר first-born
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
רַ֖ע rˌaʕ רַע evil
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יְמִתֵ֖הוּ yᵊmiṯˌēhû מות die
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
38:7. fuitque Her primogenitus Iudae nequam in conspectu Domini et ab eo occisus est
And Her, the first born of Juda, was wicked in the sight of the Lord: and was slain by him.
38:7. And it also happened that Er, the first born of Judah, was wicked in the sight of the Lord and was killed by him.
38:7. And Er, Judah’s firstborn, was wicked in the sight of the LORD; and the LORD slew him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Факт глубокого нравственного развращения жены Потифара всецело подтверждается показанием древних авторов, что Египет издревле почитался страной распутства и повсеместных измен жен мужьям; по Геродоту (2:111), при сыне Сезостриса в целом Египте напрасно искали жены, верной мужу. С рассказом Быт 39: весьма близкое сродство имеет египетская легенда о «двух братьях» (Vigouroux).
Adam Clarke: Commentary on the Bible - 1831
38:7: Er - was wicked in the sight of the Lord - What this wickedness consisted in we are not told; but the phrase sight of the Lord being added, proves that it was some very great evil. It is worthy of remark that the Hebrew word used to express Er's wickedness is his own name, the letters reversed. Er ער wicked, רע ra. As if the inspired writer had said, "Er was altogether wicked, a completely abandoned character."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:7: Er: Gen 46:12; Num 26:19
wicked: Gen 6:8, Gen 13:13, Gen 19:13; Ch2 33:6
and the: Ch1 2:3; Psa 55:23
John Gill
38:7 And Er, Judah's firstborn, was wicked in the sight of the Lord,.... That is, exceedingly wicked, as this phrase signifies, Gen 13:13, was guilty of some very heinous sin, but what is not mentioned; according to the Targum of Jonathan and Jarchi, it was the same with his brother Onan's, Gen 38:9, which it is suggested he committed, lest his wife should prove with child, and lose her beauty; but if it had been the same with his, it would have been expressed as well as his. An Arabic writer (p) says, that he cohabited with his wife not according to the course of nature, but in the "sodomitical" way:
and the Lord slew him; by his immediate hand, striking him dead at once, as Ananias and Sapphira were stricken, Acts 5:5; or by sending some distemper, which quickly carried him off, as a token of his displeasure at his sin.
(p) Abulpharag. Hist. Dynast. p. 16.
John Wesley
38:7 And Er was wicked in the sight of the Lord - That is, in defiance of God and his law. And what came of it? Why God cut him off presently, The Lord slew him. The next brother Onan was, according to the ancient usage, married to the widow, to preserve the name of his deceased brother that died childless. This custom of marrying the brother's widow was afterward made one of the laws of Moses, Deut 25:5. Onan, though he consented to marry the widow, yet to the great abuse of his own body, of the wife he had married, and the memory of his brother that was gone, he refused to raise up seed unto his brother. Those sins that dishonour the body are very displeasing to God, and the evidence of vile actions. Observe, the thing which he did displeased the Lord - And it is to be feared, thousands, especially of single persons, by this very thing, still displeased the Lord, and destroy their own souls.
38:838:8: Եւ ասէ Յուդա ցԱւնան. Մո՛ւտ առ կին եղբօր քոյ, եւ ամուսնասցի՛ս ընդ նմա. եւ յարուսցես զաւակ եղբօր քում։
8 Յուդան ասաց Օնանին. «Մտի՛ր քո եղբօր կնոջ ծոցը, ամուսնացի՛ր նրա հետ եւ զաւա՛կ պարգեւիր քո եղբօրը»:
8 Եւ Յուդա ըսաւ Օնանին. «Մտիր քու եղբօրդ կնոջ ու տագրութեան իրաւունքդ կատարէ անոր եւ քու եղբօրդ սերունդ հանէ»։
Եւ ասէ Յուդա ցԱւնան. Մուտ առ կին եղբօր քո, եւ ամուսնասցիս ընդ նմա, եւ յարուսցես զաւակ եղբօր քում:

38:8: Եւ ասէ Յուդա ցԱւնան. Մո՛ւտ առ կին եղբօր քոյ, եւ ամուսնասցի՛ս ընդ նմա. եւ յարուսցես զաւակ եղբօր քում։
8 Յուդան ասաց Օնանին. «Մտի՛ր քո եղբօր կնոջ ծոցը, ամուսնացի՛ր նրա հետ եւ զաւա՛կ պարգեւիր քո եղբօրը»:
8 Եւ Յուդա ըսաւ Օնանին. «Մտիր քու եղբօրդ կնոջ ու տագրութեան իրաւունքդ կատարէ անոր եւ քու եղբօրդ սերունդ հանէ»։
zohrab-1805▾ eastern-1994▾ western am▾
38:88: И сказал Иуда Онану: войди к жене брата твоего, женись на ней, как деверь, и восстанови семя брату твоему.
38:8 εἶπεν επω say; speak δὲ δε though; while Ιουδας ιουδας Ioudas; Iuthas τῷ ο the Αυναν αυναν enter; go in πρὸς προς to; toward τὴν ο the γυναῖκα γυνη woman; wife τοῦ ο the ἀδελφοῦ αδελφος brother σου σου of you; your καὶ και and; even γάμβρευσαι γαμβρευω he; him καὶ και and; even ἀνάστησον ανιστημι stand up; resurrect σπέρμα σπερμα seed τῷ ο the ἀδελφῷ αδελφος brother σου σου of you; your
38:8 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah לְ lᵊ לְ to אֹונָ֔ן ʔônˈān אֹונָן Onan בֹּ֛א bˈō בוא come אֶל־ ʔel- אֶל to אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman אָחִ֖יךָ ʔāḥˌîḵā אָח brother וְ wᵊ וְ and יַבֵּ֣ם yabbˈēm יבם marry אֹתָ֑הּ ʔōṯˈāh אֵת [object marker] וְ wᵊ וְ and הָקֵ֥ם hāqˌēm קום arise זֶ֖רַע zˌeraʕ זֶרַע seed לְ lᵊ לְ to אָחִֽיךָ׃ ʔāḥˈîḵā אָח brother
38:8. dixit ergo Iudas ad Onam filium suum ingredere ad uxorem fratris tui et sociare illi ut suscites semen fratri tuoJuda, therefore, said to Onan his son: Go in to thy brother's wife and marry her, that thou mayst raise seed to thy brother.
8. And Judah said unto Onan, Go in unto thy brother’s wife, and perform the duty of an husband’s brother unto her, and raise up seed to thy brother.
38:8. Therefore, Judah said to his son Onan: “Enter to the wife of your brother, and associate with her, so that you may raise offspring to your brother.”
38:8. And Judah said unto Onan, Go in unto thy brother’s wife, and marry her, and raise up seed to thy brother.
And Judah said unto Onan, Go in unto thy brother' s wife, and marry her, and raise up seed to thy brother:

8: И сказал Иуда Онану: войди к жене брата твоего, женись на ней, как деверь, и восстанови семя брату твоему.
38:8
εἶπεν επω say; speak
δὲ δε though; while
Ιουδας ιουδας Ioudas; Iuthas
τῷ ο the
Αυναν αυναν enter; go in
πρὸς προς to; toward
τὴν ο the
γυναῖκα γυνη woman; wife
τοῦ ο the
ἀδελφοῦ αδελφος brother
σου σου of you; your
καὶ και and; even
γάμβρευσαι γαμβρευω he; him
καὶ και and; even
ἀνάστησον ανιστημι stand up; resurrect
σπέρμα σπερμα seed
τῷ ο the
ἀδελφῷ αδελφος brother
σου σου of you; your
38:8
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
לְ lᵊ לְ to
אֹונָ֔ן ʔônˈān אֹונָן Onan
בֹּ֛א bˈō בוא come
אֶל־ ʔel- אֶל to
אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman
אָחִ֖יךָ ʔāḥˌîḵā אָח brother
וְ wᵊ וְ and
יַבֵּ֣ם yabbˈēm יבם marry
אֹתָ֑הּ ʔōṯˈāh אֵת [object marker]
וְ wᵊ וְ and
הָקֵ֥ם hāqˌēm קום arise
זֶ֖רַע zˌeraʕ זֶרַע seed
לְ lᵊ לְ to
אָחִֽיךָ׃ ʔāḥˈîḵā אָח brother
38:8. dixit ergo Iudas ad Onam filium suum ingredere ad uxorem fratris tui et sociare illi ut suscites semen fratri tuo
Juda, therefore, said to Onan his son: Go in to thy brother's wife and marry her, that thou mayst raise seed to thy brother.
38:8. Therefore, Judah said to his son Onan: “Enter to the wife of your brother, and associate with her, so that you may raise offspring to your brother.”
38:8. And Judah said unto Onan, Go in unto thy brother’s wife, and marry her, and raise up seed to thy brother.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: Увещания Иосифа отличаются полнотой и обстоятельностью: он указывает на следующие моменты, которые должны были бы отрезвить преступную жену:

1) чувство благодарности своей к Потифару, которое не могло допустить преступной связи его с женою его;
2) чувство чести и личного достоинства («нет больше меня»);
3) напоминание женщине о супружеских обязанностях («ибо ты жена ему»); наконец
4) чувство вездеприсутствия и страха Божия, равно и святости закона нравственного («как согрешу»).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:8: am 2282, bc 1722, Lev 18:16; Num 36:8, Num 36:9; Deu 25:5-10; Rut 1:11, Rut 4:5-11; Mat 22:23-27
Geneva 1599
38:8 And Judah said unto Onan, Go in unto thy brother's wife, and marry her, and raise (c) up seed to thy brother.
(c) This order was for the preservation of the stock, since the child begotten by the second brother would have the name and inheritance of the first: a practice which is abolished in the New Testament.
John Gill
38:8 And Judah said unto Onan,.... Some time after his brother's death:
go in unto thy brother's wife, and marry her; Moses here uses a word not common for marriage, but which was peculiar to the marrying of a brother's wife according to a law given in his time: it appears to have been a custom before, and which the patriarch might be directed to by the Lord, in such a case when a brother died, and left no issue, for the sake of multiplication of seed, according to the divine promise, and which in the time of Moses passed into a law, see Deut 25:5,
and raise up seed unto thy brother; that might bear his name, and enjoy his inheritance. For this law or custom was partly political, to continue the paternal inheritance in the family, and partly typical, to direct to Christ the firstborn among many brethren, Rom 8:29, who in all things was to have the preeminence, Col 1:18; and this was not taken from the Canaanites, among whom Judah now was, but from the ancient patriarchs, which they had no doubt from divine revelation, and was taught in the school of Shem, and handed down from father to son; for as to this being a law among the Egyptians in later times, and which continued to the days of Zeno Augustus (q), it is most likely they took it from the Jews.
(q) Justinian. Cod l. 5. tit. 6. leg. 8.
Robert Jamieson, A. R. Fausset and David Brown
38:8 Judah said unto Onan . . . marry her, and raise up seed to thy brother--The first instance of a custom, which was afterwards incorporated among the laws of Moses, that when a husband died leaving a widow, his brother next of age was to marry her, and the issue, if any, was to be served heir to the deceased (compare Deut 25:5).
38:938:9: Իբրեւ գիտաց Աւնան թէ ո՛չ լինի նմա զաւակն. լինէր յորժամ մտանէր առ կին եղբօր իւրոյ, հեղոյր զսերմն յերկիր, չտա՛լ զաւակ եղբօրն իւրում[357]։ [357] Ոմանք. Եւ իբրեւ գիտաց Աւնան եթէ։
9 Երբ Օնանը հասկացաւ, որ զաւակը իրենը չի լինի, իր եղբօր կնոջ ծոցը մտնելիս սերմը թափեց գետին, որպէսզի զաւակ չտայ իր եղբօրը:
9 Օնան գիտցաւ որ սերունդը իրենը պիտի չըլլայ, անոր համար երբ իր եղբօրը կնոջ կը մտնէր, սերմը գետին կը թափէր, որպէս զի եղբօրը սերունդ չտայ։
Իբրեւ գիտաց Աւնան թէ ոչ լինի նմա զաւակն, լինէր յորժամ մտանէր առ կին եղբօր իւրոյ, հեղոյր [516]զսերմն յերկիր, չտալ զաւակ եղբօր իւրում:

38:9: Իբրեւ գիտաց Աւնան թէ ո՛չ լինի նմա զաւակն. լինէր յորժամ մտանէր առ կին եղբօր իւրոյ, հեղոյր զսերմն յերկիր, չտա՛լ զաւակ եղբօրն իւրում[357]։
[357] Ոմանք. Եւ իբրեւ գիտաց Աւնան եթէ։
9 Երբ Օնանը հասկացաւ, որ զաւակը իրենը չի լինի, իր եղբօր կնոջ ծոցը մտնելիս սերմը թափեց գետին, որպէսզի զաւակ չտայ իր եղբօրը:
9 Օնան գիտցաւ որ սերունդը իրենը պիտի չըլլայ, անոր համար երբ իր եղբօրը կնոջ կը մտնէր, սերմը գետին կը թափէր, որպէս զի եղբօրը սերունդ չտայ։
zohrab-1805▾ eastern-1994▾ western am▾
38:99: Онан знал, что семя будет не ему, и потому, когда входил к жене брата своего, изливал на землю, чтобы не дать семени брату своему.
38:9 γνοὺς γινωσκω know δὲ δε though; while Αυναν αυναν since; that οὐκ ου not αὐτῷ αυτος he; him ἔσται ειμι be τὸ ο the σπέρμα σπερμα seed ἐγίνετο γινομαι happen; become ὅταν οταν when; once εἰσήρχετο εισερχομαι enter; go in πρὸς προς to; toward τὴν ο the γυναῖκα γυνη woman; wife τοῦ ο the ἀδελφοῦ αδελφος brother αὐτοῦ αυτος he; him ἐξέχεεν εκχεω pour out; drained ἐπὶ επι in; on τὴν ο the γῆν γη earth; land τοῦ ο the μὴ μη not δοῦναι διδωμι give; deposit σπέρμα σπερμα seed τῷ ο the ἀδελφῷ αδελφος brother αὐτοῦ αυτος he; him
38:9 וַ wa וְ and יֵּ֣דַע yyˈēḏaʕ ידע know אֹונָ֔ן ʔônˈān אֹונָן Onan כִּ֛י kˈî כִּי that לֹּ֥א llˌō לֹא not לֹ֖ו lˌô לְ to יִהְיֶ֣ה yihyˈeh היה be הַ ha הַ the זָּ֑רַע zzˈāraʕ זֶרַע seed וְ wᵊ וְ and הָיָ֞ה hāyˈā היה be אִם־ ʔim- אִם if בָּ֨א bˌā בוא come אֶל־ ʔel- אֶל to אֵ֤שֶׁת ʔˈēšeṯ אִשָּׁה woman אָחִיו֙ ʔāḥiʸw אָח brother וְ wᵊ וְ and שִׁחֵ֣ת šiḥˈēṯ שׁחת destroy אַ֔רְצָה ʔˈarṣā אֶרֶץ earth לְ lᵊ לְ to בִלְתִּ֥י viltˌî בֵּלֶת failure נְתָן־ nᵊṯon- נתן give זֶ֖רַע zˌeraʕ זֶרַע seed לְ lᵊ לְ to אָחִֽיו׃ ʔāḥˈiʸw אָח brother
38:9. ille sciens non sibi nasci filios introiens ad uxorem fratris sui semen fundebat in terram ne liberi fratris nomine nascerenturHe knowing that the children should not be his, when he went in to his brother's wife, he spilled his seed upon the ground, lest children should be born in his brother's name.
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 he should give seed to his brother.
38:9. He, knowing that the sons to be born would not be his, when he entered to the wife of his brother, he spilled his seed on the ground, lest children should be born in his brother’s name.
38:9. 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.
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:

9: Онан знал, что семя будет не ему, и потому, когда входил к жене брата своего, изливал на землю, чтобы не дать семени брату своему.
38:9
γνοὺς γινωσκω know
δὲ δε though; while
Αυναν αυναν since; that
οὐκ ου not
αὐτῷ αυτος he; him
ἔσται ειμι be
τὸ ο the
σπέρμα σπερμα seed
ἐγίνετο γινομαι happen; become
ὅταν οταν when; once
εἰσήρχετο εισερχομαι enter; go in
πρὸς προς to; toward
τὴν ο the
γυναῖκα γυνη woman; wife
τοῦ ο the
ἀδελφοῦ αδελφος brother
αὐτοῦ αυτος he; him
ἐξέχεεν εκχεω pour out; drained
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
τοῦ ο the
μὴ μη not
δοῦναι διδωμι give; deposit
σπέρμα σπερμα seed
τῷ ο the
ἀδελφῷ αδελφος brother
αὐτοῦ αυτος he; him
38:9
וַ wa וְ and
יֵּ֣דַע yyˈēḏaʕ ידע know
אֹונָ֔ן ʔônˈān אֹונָן Onan
כִּ֛י kˈî כִּי that
לֹּ֥א llˌō לֹא not
לֹ֖ו lˌô לְ to
יִהְיֶ֣ה yihyˈeh היה be
הַ ha הַ the
זָּ֑רַע zzˈāraʕ זֶרַע seed
וְ wᵊ וְ and
הָיָ֞ה hāyˈā היה be
אִם־ ʔim- אִם if
בָּ֨א bˌā בוא come
אֶל־ ʔel- אֶל to
אֵ֤שֶׁת ʔˈēšeṯ אִשָּׁה woman
אָחִיו֙ ʔāḥiʸw אָח brother
וְ wᵊ וְ and
שִׁחֵ֣ת šiḥˈēṯ שׁחת destroy
אַ֔רְצָה ʔˈarṣā אֶרֶץ earth
לְ lᵊ לְ to
בִלְתִּ֥י viltˌî בֵּלֶת failure
נְתָן־ nᵊṯon- נתן give
זֶ֖רַע zˌeraʕ זֶרַע seed
לְ lᵊ לְ to
אָחִֽיו׃ ʔāḥˈiʸw אָח brother
38:9. ille sciens non sibi nasci filios introiens ad uxorem fratris sui semen fundebat in terram ne liberi fratris nomine nascerentur
He knowing that the children should not be his, when he went in to his brother's wife, he spilled his seed upon the ground, lest children should be born in his brother's name.
38:9. He, knowing that the sons to be born would not be his, when he entered to the wife of his brother, he spilled his seed on the ground, lest children should be born in his brother’s name.
38:9. 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.
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Adam Clarke: Commentary on the Bible - 1831
38:9: Onan knew that the seed should not be his - That is, that the child begotten of his brother's widow should be reckoned as the child of his deceased brother, and his name, though the real father of it, should not appear in the genealogical tables.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:9: he is, Deu 25:6; Rut 1:11, Rut 4:10
lest that: Job 5:2; Pro 27:4; Tit 3:3; Jam 3:14, Jam 3:16, Jam 4:5
John Gill
38:9 And Onan knew that the seed should not be his,.... Should not be called a son of his, but a son of his brother Er; this is to be understood only of the firstborn; all the rest of the children born afterwards were reckoned the children of the real parent of them; this shows this was a custom in use in those times, and well known, and was not a peculiar case:
and it came to pass, when he went in unto his brother's wife; to cohabit with her, as man and wife, he having married her according to his father's direction:
that he spilled it on the ground, lest he should give his seed to his brother: lest his brother's wife he had married should conceive by him, and bear a son that should be called his brother's, and inherit his estate; and this is the sin, which from him is called Onania, a sin condemned by the light of nature, as well as by the word of God, and very prejudicial to mankind, as well as displeasing to God, as follows:
38:1038:10: Եւ չա՛ր թուեցաւ առաջի Աստուծոյ գործն զոր արար, եւ սպան եւ զնա եւս[358]։ [358] Ոմանք. Եւ սպան զնա եւս։
10 Օնանի արածը Աստծուն դուր չեկաւ, ուստի նրա հոգին էլ առաւ:
10 Այս ըրած բանը Տէրոջը առջեւ գէշ երեւցաւ ու զանիկա ալ մեռցուց։
Եւ չար թուեցաւ առաջի [517]Աստուծոյ գործն զոր արար, եւ սպան եւ զնա եւս:

38:10: Եւ չա՛ր թուեցաւ առաջի Աստուծոյ գործն զոր արար, եւ սպան եւ զնա եւս[358]։
[358] Ոմանք. Եւ սպան զնա եւս։
10 Օնանի արածը Աստծուն դուր չեկաւ, ուստի նրա հոգին էլ առաւ:
10 Այս ըրած բանը Տէրոջը առջեւ գէշ երեւցաւ ու զանիկա ալ մեռցուց։
zohrab-1805▾ eastern-1994▾ western am▾
38:1010: Зло было пред очами Господа то, что он делал; и Он умертвил и его.
38:10 πονηρὸν πονηρος harmful; malignant δὲ δε though; while ἐφάνη φαινω shine; appear ἐναντίον εναντιον next to; before τοῦ ο the θεοῦ θεος God ὅτι οτι since; that ἐποίησεν ποιεω do; make τοῦτο ουτος this; he καὶ και and; even ἐθανάτωσεν θανατοω put to death καὶ και and; even τοῦτον ουτος this; he
38:10 וַ wa וְ and יֵּ֛רַע yyˈēraʕ רעע be evil בְּ bᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֑ה ʕāśˈā עשׂה make וַ wa וְ and יָּ֖מֶת yyˌāmeṯ מות die גַּם־ gam- גַּם even אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
38:10. et idcirco percussit eum Dominus quod rem detestabilem faceretAnd therefore the Lord slew him, because he did a detestable thing:
10. And the thing which he did was evil in the sight of the LORD: and he slew him also.
38:10. And for this reason, the Lord struck him down, because he did a detestable thing.
38:10. And the thing which he did displeased the LORD: wherefore he slew him also.
And the thing which he did displeased the LORD: wherefore he slew him also:

10: Зло было пред очами Господа то, что он делал; и Он умертвил и его.
38:10
πονηρὸν πονηρος harmful; malignant
δὲ δε though; while
ἐφάνη φαινω shine; appear
ἐναντίον εναντιον next to; before
τοῦ ο the
θεοῦ θεος God
ὅτι οτι since; that
ἐποίησεν ποιεω do; make
τοῦτο ουτος this; he
καὶ και and; even
ἐθανάτωσεν θανατοω put to death
καὶ και and; even
τοῦτον ουτος this; he
38:10
וַ wa וְ and
יֵּ֛רַע yyˈēraʕ רעע be evil
בְּ bᵊ בְּ in
עֵינֵ֥י ʕênˌê עַיִן eye
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂ֑ה ʕāśˈā עשׂה make
וַ wa וְ and
יָּ֖מֶת yyˌāmeṯ מות die
גַּם־ gam- גַּם even
אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
38:10. et idcirco percussit eum Dominus quod rem detestabilem faceret
And therefore the Lord slew him, because he did a detestable thing:
38:10. And for this reason, the Lord struck him down, because he did a detestable thing.
38:10. And the thing which he did displeased the LORD: wherefore he slew him also.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12: Искушение это продолжалось для Иосифа многие дни, и когда нравственная стойкость его оставалась непреклонной (Мидраш в этом именно смысле понимает слова Иакова, 49:24, об Иосифе: «тверд остался лук его»), то постыдная страсть египтянки возросла до последних пределов, всякая женская стыдливость ее исчезла, и она, как подлинная блудница (Притч 7:13: и д.), пытается насилием склонить Иосифа к греху. Тогда Иосиф убегает, оставив одежду в руках египтянки и как бы не заботясь о том, что этим даст в руки развратной и мстительной женщине вещественное доказательство мнимого его преступления.
Adam Clarke: Commentary on the Bible - 1831
38:10: Wherefore he slew him also - The sin of Onan has generally been supposed to be self-pollution; but this is certainly a mistake; his crime was his refusal to raise up seed to his brother, and rather than do it, by the act mentioned above, he rendered himself incapable of it. We find from this history that long be fore the Mosaic law it was an established custom, probably founded on a Divine precept, that if a man died childless his brother was to take his wife, and the children produced by this second marriage were considered as the children of the first husband, and in consequence inherited his possessions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:10: displeased: Heb. was evil in the eyes of, Num 11:1, Num 22:34; Sa2 11:27; Ch1 21:7; Pro 14:32, Pro 24:18; Jer 44:4; Hag 1:13
him also: Gen 46:12; Num 26:19
John Gill
38:10 And the thing which he did displeased the Lord,.... Being done out of envy to his brother, and through want of affection to the memory of his name; and it may be out of covetousness to get his estate into his own hands, and especially as it frustrated the end of such an usage of marrying a brother's wife; which appears to be according to the will of God, since it afterwards became a known law of his; and it was the more displeasing, as it was not only a check upon the multiplication of Abraham's seed as promised, but since the Messiah was to come from Judah. This was doing all to hinder it that lay in his power:
wherefore he slew him also; in like manner as he had slain his brother, Gen 38:7.
38:1138:11: Եւ ասէ Յուդա ցԹամար նու իւր. Նի՛ստ այրի ՚ի տան հօր քոյ՝ մինչեւ եղիցի մեծ Սելովմ որդի իմ։ Զի ասէր՝ թէ գուցէ եւ նա եւս մեռանիցի որպէս եւ եղբարքն նորա։ Գնաց Թամար՝ եւ նստաւ ՚ի տան հօր իւրոյ[359]։ [359] Ոմանք. ՑԹամար ցնու իւր։
11 Յուդան ասաց իր հարս Թամարին. «Այրի՛ մնա քո հօր տանը, մինչեւ որ մեծանայ իմ որդի Սելոմը»: Յուդան վախենում էր, որ նա էլ կը մեռնի իր եղբայրների պէս:
11 Յուդա իր Թամար հարսին ըսաւ. «Որբեւայրի նստէ քու հօրդ տունը մինչեւ իմ Սելօմ որդիս մեծնայ». քանզի ըսաւ. «Չըլլայ որ աս ալ իր եղբայրներուն պէս մեռնի»։ Թամար գնաց ու իր հօրը տունը նստաւ։
Եւ ասէ Յուդա ցԹամար նու իւր. Նիստ այրի ի տան հօր քո` մինչեւ եղիցի մեծ Սելովմ որդի իմ. զի ասէր թէ գուցէ եւ նա եւս մեռանիցի որպէս եւ եղբարքն նորա: Գնաց Թամար եւ նստաւ ի տան հօր իւրոյ:

38:11: Եւ ասէ Յուդա ցԹամար նու իւր. Նի՛ստ այրի ՚ի տան հօր քոյ՝ մինչեւ եղիցի մեծ Սելովմ որդի իմ։ Զի ասէր՝ թէ գուցէ եւ նա եւս մեռանիցի որպէս եւ եղբարքն նորա։ Գնաց Թամար՝ եւ նստաւ ՚ի տան հօր իւրոյ[359]։
[359] Ոմանք. ՑԹամար ցնու իւր։
11 Յուդան ասաց իր հարս Թամարին. «Այրի՛ մնա քո հօր տանը, մինչեւ որ մեծանայ իմ որդի Սելոմը»: Յուդան վախենում էր, որ նա էլ կը մեռնի իր եղբայրների պէս:
11 Յուդա իր Թամար հարսին ըսաւ. «Որբեւայրի նստէ քու հօրդ տունը մինչեւ իմ Սելօմ որդիս մեծնայ». քանզի ըսաւ. «Չըլլայ որ աս ալ իր եղբայրներուն պէս մեռնի»։ Թամար գնաց ու իր հօրը տունը նստաւ։
zohrab-1805▾ eastern-1994▾ western am▾
38:1111: И сказал Иуда Фамари, невестке своей: живи вдовою в доме отца твоего, пока подрастет Шела, сын мой. Ибо он сказал: не умер бы и он подобно братьям его. Фамарь пошла и стала жить в доме отца своего.
38:11 εἶπεν επω say; speak δὲ δε though; while Ιουδας ιουδας Ioudas; Iuthas Θαμαρ θαμαρ Thamar τῇ ο the νύμφῃ νυμφη bride; daughter-in-law αὐτοῦ αυτος he; him κάθου καθημαι sit; settle χήρα χηρα widow ἐν εν in τῷ ο the οἴκῳ οικος home; household τοῦ ο the πατρός πατηρ father σου σου of you; your ἕως εως till; until μέγας μεγας great; loud γένηται γινομαι happen; become Σηλωμ σηλωμ the υἱός υιος son μου μου of me; mine εἶπεν επω say; speak γάρ γαρ for μήποτε μηποτε lest; unless ἀποθάνῃ αποθνησκω die καὶ και and; even οὗτος ουτος this; he ὥσπερ ωσπερ just as οἱ ο the ἀδελφοὶ αδελφος brother αὐτοῦ αυτος he; him ἀπελθοῦσα απερχομαι go off; go away δὲ δε though; while Θαμαρ θαμαρ Thamar ἐκάθητο καθημαι sit; settle ἐν εν in τῷ ο the οἴκῳ οικος home; household τοῦ ο the πατρὸς πατηρ father αὐτῆς αυτος he; him
38:11 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוּדָה֩ yᵊhûḏˌā יְהוּדָה Judah לְ lᵊ לְ to תָמָ֨ר ṯāmˌār תָּמָר Tamar כַּלָּתֹ֜ו kallāṯˈô כַּלָּה bride שְׁבִ֧י šᵊvˈî ישׁב sit אַלְמָנָ֣ה ʔalmānˈā אַלְמָנָה widow בֵית־ vêṯ- בַּיִת house אָבִ֗יךְ ʔāvˈîḵ אָב father עַד־ ʕaḏ- עַד unto יִגְדַּל֙ yiḡdˌal גדל be strong שֵׁלָ֣ה šēlˈā שֵׁלָה Shelah בְנִ֔י vᵊnˈî בֵּן son כִּ֣י kˈî כִּי that אָמַ֔ר ʔāmˈar אמר say פֶּן־ pen- פֶּן lest יָמ֥וּת yāmˌûṯ מות die גַּם־ gam- גַּם even ה֖וּא hˌû הוּא he כְּ kᵊ כְּ as אֶחָ֑יו ʔeḥˈāʸw אָח brother וַ wa וְ and תֵּ֣לֶךְ ttˈēleḵ הלך walk תָּמָ֔ר tāmˈār תָּמָר Tamar וַ wa וְ and תֵּ֖שֶׁב ttˌēšev ישׁב sit בֵּ֥ית bˌêṯ בַּיִת house אָבִֽיהָ׃ ʔāvˈîhā אָב father
38:11. quam ob rem dixit Iudas Thamar nurui suae esto vidua in domo patris tui donec crescat Sela filius meus timebat enim ne et ipse moreretur sicut fratres eius quae abiit et habitavit in domo patris suiWherefore Juda said to Thamar his daughter-in-law: Remain a widow in thy father's house, till Sela my son grow up: for he was afraid lest he also might die, as his brethren did. She went her way, and dwelt in her father's house.
11. Then said Judah to Tamar his daughter in law, Remain a widow in thy father’s house, till Shelah my son be grown up: for he said, Lest he also die, like his brethren. And Tamar went and dwelt in her father’s house.
38:11. Because of this matter, Judah said to his daughter-in-law Tamar, “Be a widow in your father’s house, until my son Shelah grows up.” For he was afraid, lest he also might die, just as his brothers did. She went away, and she lived in her father’s house.
38:11. Then said Judah to Tamar his daughter in law, Remain a widow at thy father’s house, till Shelah my son be grown: for he said, Lest peradventure he die also, as his brethren [did]. And Tamar went and dwelt in her father’s house.
Then said Judah to Tamar his daughter in law, Remain a widow at thy father' s house, till Shelah my son be grown: for he said, Lest peradventure he die also, as his brethren [did]. And Tamar went and dwelt in her father' s house:

11: И сказал Иуда Фамари, невестке своей: живи вдовою в доме отца твоего, пока подрастет Шела, сын мой. Ибо он сказал: не умер бы и он подобно братьям его. Фамарь пошла и стала жить в доме отца своего.
38:11
εἶπεν επω say; speak
δὲ δε though; while
Ιουδας ιουδας Ioudas; Iuthas
Θαμαρ θαμαρ Thamar
τῇ ο the
νύμφῃ νυμφη bride; daughter-in-law
αὐτοῦ αυτος he; him
κάθου καθημαι sit; settle
χήρα χηρα widow
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
ἕως εως till; until
μέγας μεγας great; loud
γένηται γινομαι happen; become
Σηλωμ σηλωμ the
υἱός υιος son
μου μου of me; mine
εἶπεν επω say; speak
γάρ γαρ for
μήποτε μηποτε lest; unless
ἀποθάνῃ αποθνησκω die
καὶ και and; even
οὗτος ουτος this; he
ὥσπερ ωσπερ just as
οἱ ο the
ἀδελφοὶ αδελφος brother
αὐτοῦ αυτος he; him
ἀπελθοῦσα απερχομαι go off; go away
δὲ δε though; while
Θαμαρ θαμαρ Thamar
ἐκάθητο καθημαι sit; settle
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
τοῦ ο the
πατρὸς πατηρ father
αὐτῆς αυτος he; him
38:11
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוּדָה֩ yᵊhûḏˌā יְהוּדָה Judah
לְ lᵊ לְ to
תָמָ֨ר ṯāmˌār תָּמָר Tamar
כַּלָּתֹ֜ו kallāṯˈô כַּלָּה bride
שְׁבִ֧י šᵊvˈî ישׁב sit
אַלְמָנָ֣ה ʔalmānˈā אַלְמָנָה widow
בֵית־ vêṯ- בַּיִת house
אָבִ֗יךְ ʔāvˈîḵ אָב father
עַד־ ʕaḏ- עַד unto
יִגְדַּל֙ yiḡdˌal גדל be strong
שֵׁלָ֣ה šēlˈā שֵׁלָה Shelah
בְנִ֔י vᵊnˈî בֵּן son
כִּ֣י kˈî כִּי that
אָמַ֔ר ʔāmˈar אמר say
פֶּן־ pen- פֶּן lest
יָמ֥וּת yāmˌûṯ מות die
גַּם־ gam- גַּם even
ה֖וּא hˌû הוּא he
כְּ kᵊ כְּ as
אֶחָ֑יו ʔeḥˈāʸw אָח brother
וַ wa וְ and
תֵּ֣לֶךְ ttˈēleḵ הלך walk
תָּמָ֔ר tāmˈār תָּמָר Tamar
וַ wa וְ and
תֵּ֖שֶׁב ttˌēšev ישׁב sit
בֵּ֥ית bˌêṯ בַּיִת house
אָבִֽיהָ׃ ʔāvˈîhā אָב father
38:11. quam ob rem dixit Iudas Thamar nurui suae esto vidua in domo patris tui donec crescat Sela filius meus timebat enim ne et ipse moreretur sicut fratres eius quae abiit et habitavit in domo patris sui
Wherefore Juda said to Thamar his daughter-in-law: Remain a widow in thy father's house, till Sela my son grow up: for he was afraid lest he also might die, as his brethren did. She went her way, and dwelt in her father's house.
38:11. Because of this matter, Judah said to his daughter-in-law Tamar, “Be a widow in your father’s house, until my son Shelah grows up.” For he was afraid, lest he also might die, just as his brothers did. She went away, and she lived in her father’s house.
38:11. Then said Judah to Tamar his daughter in law, Remain a widow at thy father’s house, till Shelah my son be grown: for he said, Lest peradventure he die also, as his brethren [did]. And Tamar went and dwelt in her father’s house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:11: till Shelah: Rut 1:11, Rut 1:13
in her: Lev 22:13
Geneva 1599
38:11 Then said Judah to Tamar his daughter in law, (d) Remain a widow at thy father's house, till Shelah my son be grown: for he said, Lest peradventure he die also, as his brethren [did]. And Tamar went and dwelt in her father's house.
(d) For she could not marry in any other family so long as Judah would retain her in his.
John Gill
38:11 Then said Judah to Tamar his daughter in law,.... After the death of his two sons, who had successively married her:
remain a widow at thy father's house till Shelah my son be grown: who was his third and youngest son, though perhaps not more than a year younger than Onan; but he might not choose he should marry so soon as his brethren had done, for a reason following: according to the custom and law of marrying a brother's wife, who died without issue, she in course was to be the wife of Shelah; since if there were ever so many brothers, they all married such an one in turn, until there was issue by one of them, see Mt 22:25; as Judah knew this, he pretended at least to give her to his son for wife, only would have it put off till he was at age of maturity, or was more grown; and therefore desires her to keep herself unmarried to any other person until that time; and advises her to go to her father's house, and continue there, which he did to prevent any intrigues between them, lest his son should be tempted to marry her sooner than it was his will, and she should solicit him to it:
for he said; not to Tamar, but within himself:
lest peradventure he die also as his brethren did; by which it seems, that he was ignorant of the true cause of their death, but thought it was either owing to their marrying too young, or to something in the woman unfortunate and unhappy; and he might not really intend he should marry her at all, only made use of an excuse for the present:
and Tamar went and dwelt in her father's house; she had dwelt in Judah's house in the time of her two husbands, but now by his advice she removed to her own father's house; which very probably was in the same place, and her father yet living, who received her, and with whom she continued, see Lev 22:13.
John Wesley
38:11 Shelah the third son was reserved for the widow, yet with design that he should not marry so young as his brothers had done, lest he die also. Some think that Judah never intended to marry Shelah to Tamar, but unjustly suspected her to have been the death of her two former husbands, (whereas it was their own wickedness that slew them) and then sent her to her father's house, with a charge to remain a widow. If so, it was an inexcusable piece of prevarication; however Tamar acquiesced, and waited for the issue.
38:1238:12: Բազմացա՛ն աւուրքն. եւ մեռաւ դուստրն Շաւայ՝ կին Յուդայ։ Մխիթարեցաւ Յուդա՝ եւ գնաց ՚ի կտուրս խաշանց իւրոց, ինքն եւ Իրաս հովիւ իւր Ոդողոմացի ՚ի Թամնա[360]։ [360] Ոմանք. Դուստրն Սաւայի կին։
12 Թամարը գնաց ու ապրեց իր հօր տանը: Շատ օրեր անցան, եւ մեռաւ Յուդայի կին Շաւան: Յուդան սգից դուրս գալուց յետոյ իր ոդողոմացի հովիւ Իրասի հետ գնաց Թամնա՝ իր ոչխարները խուզելու:
12 Շատ օրեր յետոյ մեռաւ Շաւայի աղջիկը՝ Յուդային կինը։ Երբ Յուդա մխիթարուեցաւ, Թամնա գնաց իր հօտերը ասրակտուր ընողներուն քով՝ ինք ու իր բարեկամը Ոդողոմացի Իրաս։
Բազմացան աւուրքն, եւ մեռաւ դուստրն Շաւայ, կին Յուդայ. մխիթարեցաւ Յուդա եւ գնաց ի կտուրս խաշանց իւրոց, ինքն եւ Իրաս [518]հովիւ իւր Ոդողոմացի ի Թամնա:

38:12: Բազմացա՛ն աւուրքն. եւ մեռաւ դուստրն Շաւայ՝ կին Յուդայ։ Մխիթարեցաւ Յուդա՝ եւ գնաց ՚ի կտուրս խաշանց իւրոց, ինքն եւ Իրաս հովիւ իւր Ոդողոմացի ՚ի Թամնա[360]։
[360] Ոմանք. Դուստրն Սաւայի կին։
12 Թամարը գնաց ու ապրեց իր հօր տանը: Շատ օրեր անցան, եւ մեռաւ Յուդայի կին Շաւան: Յուդան սգից դուրս գալուց յետոյ իր ոդողոմացի հովիւ Իրասի հետ գնաց Թամնա՝ իր ոչխարները խուզելու:
12 Շատ օրեր յետոյ մեռաւ Շաւայի աղջիկը՝ Յուդային կինը։ Երբ Յուդա մխիթարուեցաւ, Թամնա գնաց իր հօտերը ասրակտուր ընողներուն քով՝ ինք ու իր բարեկամը Ոդողոմացի Իրաս։
zohrab-1805▾ eastern-1994▾ western am▾
38:1212: Прошло много времени, и умерла дочь Шуи, жена Иудина. Иуда, утешившись, пошел в Фамну к стригущим скот его, сам и Хира, друг его, Одолламитянин.
38:12 ἐπληθύνθησαν πληθυνω multiply δὲ δε though; while αἱ ο the ἡμέραι ημερα day καὶ και and; even ἀπέθανεν αποθνησκω die Σαυα σαυα the γυνὴ γυνη woman; wife Ιουδα ιουδα Iouda; Iutha καὶ και and; even παρακληθεὶς παρακαλεω counsel; appeal to Ιουδας ιουδας Ioudas; Iuthas ἀνέβη αναβαινω step up; ascend ἐπὶ επι in; on τοὺς ο the κείροντας κειρω shear; crop τὰ ο the πρόβατα προβατον sheep αὐτοῦ αυτος he; him αὐτὸς αυτος he; him καὶ και and; even Ιρας ιρας the ποιμὴν ποιμην shepherd αὐτοῦ αυτος he; him ὁ ο the Οδολλαμίτης οδολλαμιτης into; for Θαμνα θαμνα Thamna
38:12 וַ wa וְ and יִּרְבּוּ֙ yyirbˌû רבה be many הַ ha הַ the יָּמִ֔ים yyāmˈîm יֹום day וַ wa וְ and תָּ֖מָת ttˌāmoṯ מות die בַּת־ baṯ- בַּת daughter שׁ֣וּעַ šˈûₐʕ שׁוּעַ Shua אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וַ wa וְ and יִּנָּ֣חֶם yyinnˈāḥem נחם repent, console יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah וַ wa וְ and יַּ֜עַל yyˈaʕal עלה ascend עַל־ ʕal- עַל upon גֹּֽזֲזֵ֤י gˈōzᵃzˈê גזז shear צֹאנֹו֙ ṣōnˌô צֹאן cattle ה֗וּא hˈû הוּא he וְ wᵊ וְ and חִירָ֛ה ḥîrˈā חִירָה Hirah רֵעֵ֥הוּ rēʕˌēhû רֵעַ fellow הָ hā הַ the עֲדֻלָּמִ֖י ʕᵃḏullāmˌî עֲדֻלָּמִי Adullamite תִּמְנָֽתָה׃ timnˈāṯā תִּמְנָה Timnah
38:12. evolutis autem multis diebus mortua est filia Suae uxor Iudae qui post luctum consolatione suscepta ascendebat ad tonsores ovium suarum ipse et Hiras opilio gregis Odollamita in ThamnasAnd after many days were past: the daughter of Sue the wife of Juda died: and when he had taken comfort after his mourning, he went up to Thamnas, to the shearers of his sheep, he and Hiras the Odollamite, the shepherd of his flock.
12. And in process of time Shua’s daughter, the wife of Judah, died; and Judah was comforted, and went up unto his sheepshearers to Timnah, he and his friend Hirah the Adullamite.
38:12. Then, after many days had passed, the daughter of Shua, the wife of Judah, died. And when he accepted consolation after his mourning, he went up to the shearers of his sheep at Timnah, he and Hirah, the herdsman of the Adullamite flock.
38:12. And in process of time the daughter of Shuah Judah’s wife died; and Judah was comforted, and went up unto his sheepshearers to Timnath, he and his friend Hirah the Adullamite.
And in process of time the daughter of Shuah Judah' s wife died; and Judah was comforted, and went up unto his sheepshearers to Timnath, he and his friend Hirah the Adullamite:

12: Прошло много времени, и умерла дочь Шуи, жена Иудина. Иуда, утешившись, пошел в Фамну к стригущим скот его, сам и Хира, друг его, Одолламитянин.
38:12
ἐπληθύνθησαν πληθυνω multiply
δὲ δε though; while
αἱ ο the
ἡμέραι ημερα day
καὶ και and; even
ἀπέθανεν αποθνησκω die
Σαυα σαυα the
γυνὴ γυνη woman; wife
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
παρακληθεὶς παρακαλεω counsel; appeal to
Ιουδας ιουδας Ioudas; Iuthas
ἀνέβη αναβαινω step up; ascend
ἐπὶ επι in; on
τοὺς ο the
κείροντας κειρω shear; crop
τὰ ο the
πρόβατα προβατον sheep
αὐτοῦ αυτος he; him
αὐτὸς αυτος he; him
καὶ και and; even
Ιρας ιρας the
ποιμὴν ποιμην shepherd
αὐτοῦ αυτος he; him
ο the
Οδολλαμίτης οδολλαμιτης into; for
Θαμνα θαμνα Thamna
38:12
וַ wa וְ and
יִּרְבּוּ֙ yyirbˌû רבה be many
הַ ha הַ the
יָּמִ֔ים yyāmˈîm יֹום day
וַ wa וְ and
תָּ֖מָת ttˌāmoṯ מות die
בַּת־ baṯ- בַּת daughter
שׁ֣וּעַ šˈûₐʕ שׁוּעַ Shua
אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
וַ wa וְ and
יִּנָּ֣חֶם yyinnˈāḥem נחם repent, console
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
וַ wa וְ and
יַּ֜עַל yyˈaʕal עלה ascend
עַל־ ʕal- עַל upon
גֹּֽזֲזֵ֤י gˈōzᵃzˈê גזז shear
צֹאנֹו֙ ṣōnˌô צֹאן cattle
ה֗וּא hˈû הוּא he
וְ wᵊ וְ and
חִירָ֛ה ḥîrˈā חִירָה Hirah
רֵעֵ֥הוּ rēʕˌēhû רֵעַ fellow
הָ הַ the
עֲדֻלָּמִ֖י ʕᵃḏullāmˌî עֲדֻלָּמִי Adullamite
תִּמְנָֽתָה׃ timnˈāṯā תִּמְנָה Timnah
38:12. evolutis autem multis diebus mortua est filia Suae uxor Iudae qui post luctum consolatione suscepta ascendebat ad tonsores ovium suarum ipse et Hiras opilio gregis Odollamita in Thamnas
And after many days were past: the daughter of Sue the wife of Juda died: and when he had taken comfort after his mourning, he went up to Thamnas, to the shearers of his sheep, he and Hiras the Odollamite, the shepherd of his flock.
38:12. Then, after many days had passed, the daughter of Shua, the wife of Judah, died. And when he accepted consolation after his mourning, he went up to the shearers of his sheep at Timnah, he and Hirah, the herdsman of the Adullamite flock.
38:12. And in process of time the daughter of Shuah Judah’s wife died; and Judah was comforted, and went up unto his sheepshearers to Timnath, he and his friend Hirah the Adullamite.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 And in process of time the daughter of Shuah Judah's wife died; and Judah was comforted, and went up unto his sheepshearers to Timnath, he and his friend Hirah the Adullamite. 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 veil, 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. 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? 18 And he said, What pledge shall I give thee? And she said, Thy signet, and thy bracelets, and thy staff that is in thine hand. And he gave it her, and came in unto her, and she conceived by him. 19 And she arose, and went away, and laid by her veil from her, and put on the garments of her widowhood. 20 And Judah sent the kid by the hand of his friend the Adullamite, to receive his pledge from the woman's hand: but he found her not. 21 Then he asked the men of that place, saying, Where is the harlot, that was openly by the way side? And they said, There was no harlot in this place. 22 And he returned to Judah, and said, I cannot find her, and also the men of the place said, that there was no harlot in this place. 23 And Judah said, Let her take it to her, lest we be shamed: behold, I sent this kid, and thou hast not found her.
It is a very ill-favoured story that is here told concerning Judah; one would not have expected such folly in Israel. Judah had buried his wife; and widowers have need to stand upon their guard with the utmost caution and resolution against all fleshly lusts. He was unjust to his daughter-in-law, either through negligence or design, in not giving her his surviving son, and this exposed her to temptation.
I. Tamar wickedly prostituted herself as a harlot to Judah, that, if the son might not, the father might raise up seed to the deceased. Some excuse this by suggesting that, though she was a Canaanite, yet she had embraced the true religion, and believed the promise made to Abraham and his seed, particularly that of the Messiah, who was to descend from the loins of Judah, and that she was therefore thus earnestly desirous to have a child by one of that family that she might have the honour, or at least stand fair for the honour, of being the mother of the Messiah. And, if this was indeed her desire, it had its success; she is one of the four women particularly named in the genealogy of Christ, Matt. i. 3. Her sinful practice was pardoned, and her good intention was accepted, which magnifies the grace of God, but can by no means be admitted to justify or encourage the like. Bishop Patrick thinks it probable that she hoped Shelah, who was by right her husband, might have come along with his father, and that he might have been allured to her embraces. There was a great deal of plot and contrivance in Tamar's sin. 1. She took an opportunity for it, when Judah had a time of mirth and feasting with his sheep-shearers. Note, Time of jollity often prove times of temptation, particularly to the sin of uncleanness; when men are fed to the full, the reins are apt to be let loose. 2. She exposed herself as a harlot in an open place, v. 14. Those that are, and would be, chaste, must be keepers at home, Tit. ii. 5. It should seem, it was the custom of harlots, in those times, to cover their faces, that, though they were not ashamed, yet they might seem to be so. The sin of uncleanness did not then go so barefaced as it does now.
II. Judah was taken in the snare, and though it was ignorantly that he was guilty of incest with his daughter-in-law (not knowing who she was), yet he was willfully guilty of fornication: whoever she was, he knew she was not his wife, and therefore not to be touched. Nor was his sin capable, in the least, of such a charitable excuse as some make for Tamar, that though the action was bad the intention possibly might be good. Observe, 1. Judah's sin began in the eye (v. 15): He saw her. Note, Those have eyes, and hearts too, full of adultery (as it is 2 Pet. ii. 14), that catch at every bait that presents itself to them and are as tinder to every spark. We have need to make a covenant with our eyes, and to turn them from beholding vanity, lest the eye infect the heart. 2. It added to the scandal that the hire of a harlot (than which nothing is more infamous) was demanded, offered, and accepted--a kid from the flock, a goodly price at which her chastity and honour were valued! Nay, had the consideration been thousands of rams, and ten thousand rivers of oil, it had not been a valuable consideration. The favour of God, the purity of the soul, the peace of conscience, and the hope of heaven, are too precious to be exposed to sale at any such rates; the Topaz of Ethiopia cannot equal them: what are those profited that lose their souls to gain the world? 3. It turned to the reproach of Judah that he left his jewels in pawn for a kid. Note, Fleshly lusts are not only brutish, but sottish, and ruining to men's secular interests. It is plain that whoredom, as well as wine, and new wine, takes away the heart first, else it would never take away the signet and the bracelets.
III. He lost his jewels by the bargain; he sent the kid, according to this promise, to redeem his pawn, but the supposed harlot could not be found. He sent it by his friend (who was indeed his back-friend, because he was aiding and abetting in his evil deeds) the Adullamite, who came back without the pledge. It is a good account (if it be but true) of any place which they here gave, there is no harlot in this place; for such sinners are the scandals and plagues of any place. Judah sits down content to lose his signet and his bracelets, and forbids his friend to make any further enquiry after them, giving this reason, lest we be shamed, v. 23. Either, 1. Lest his sin should come to be known publicly, and be talked of. Fornication and uncleanness have ever been looked upon as scandalous things and the reproach and shame of those that are convicted of them. Nothing will make those blush that are not ashamed of these. 2. Lest he should be laughed at as a fool for trusting a strumpet with his signet and his bracelets. He expresses no concern about the sin, to get that pardoned, only about the shame, to prevent that. Note, There are many who are more solicitous to preserve their reputation with men than to secure the favour of God and a good conscience; lest we be shamed goes further with them than lest we be damned.
Adam Clarke: Commentary on the Bible - 1831
38:12: In process of time - This phrase, which is in general use in the Bible, needs explanation; the original is וירבו הימים vaiyirbu haiyamim, and the days were multiplied. Though it implies an indefinite time, yet it generally embraces a pretty long period, and in this place may mean several years.
Albert Barnes: Notes on the Bible - 1834
38:12-23
Judah now comes into criminal, and, though unknown to him, incestuous sexual intercourse with Tamar. "And many were the days," a year or somewhat more. "To Timnah." This town is about twenty miles northwest of Hebron. There is another, however, in the hills about seven miles south of Hebron. "Put on a veil;" to conceal her face from Judah, or any other beholder. "The qate of Enaim." This is supposed to be the same as Enam Jos 15:34. "And thy lace." This is the cord by which the signet was suspended round his neck. "Courtesan." The original word קדשׁה qedê shâ h means one consecrated to the worship of Ashtoreth, in which chastity is sacrificed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:12: in process of time: Heb. the days were multiplied, comforted. Gen 24:67; Sa2 13:39, sheep shearers, Gen 31:19; Sa1 25:4-8, Sa1 25:36; Sa2 13:23-29
Timnath: Timnath is, in all probability, that in the border of Judah, between Jerusalem and Diospolis, given to Dan, and mentioned in the history of Samson as belonging to the Philistines. Gen 38:1; Jos 15:10, Jos 15:35, Jos 15:37, Timnah, Jos 19:43, Thimnathah, Jdg 14:1
Carl Friedrich Keil and Franz Delitzsch
38:12
But when Thamar, after waiting a long time, saw that Shelah had grown up and yet was not given to her as a husband, she determined to procure children from Judah himself, who had become a widower in the meantime; and his going to Timnath to the sheep-shearing afforded her a good opportunity. The time mentioned ("the days multiplied," i.e., a long time passed by) refers not to the statement which follows, that Judah's wife died, but rather to the leading thought of the verse, viz., Judah's going to the sheep-shearing. ויּנּחם: he comforted himself, i.e., he ceased to mourn. Timnath is not the border town of Dan and Judah between Beth-shemesh and Ekron in the plain (Josh 15:10; Josh 19:43), but Timnah on the mountains of Judah (Josh 15:57, cf. Rob. Pal. ii. 343, note), as the expression "went up" shows. The sheep-shearing was a fte with shepherds, and was kept with great feasting. Judah therefore took his friend Hirah with him; a fact noticed in Gen 38:12 in relation to what follows.
Gen 38:13-14
As soon as Thamar heard of Judah's going to this feast, she took off her widow's clothes, put on a veil, and sat down, disguised as a harlot, by the gate of Enayim, where Judah would be sure to pass on his return from Timnath. Enayim was no doubt the same as Enam in the lowland of Judah (Josh 15:34).
Gen 38:15-18
When Judah saw her here and took her for a harlot, he made her an offer, and gave her his signet-ring, with the band (פּתיל) by which it was hung round his neck, and his staff, as a pledge of the young buck-goat which he offered her. They were both objects of value, and were regarded as ornaments in the East, as Herodotus (i. 195) has shown with regard to the Babylonians (see my Bibl. Arch. 2, 48). He then lay with her, and she became pregnant by him.
Gen 38:19-21
After this had occurred, Thamar laid aside her veil, put on her widow's dress again, and returned home. When Judah, therefore, sent the kid by his friend Hirah to the supposed harlot for the purpose of redeeming his pledges, he could not find her, and was told, on inquiring of the inhabitants of Enayim, that there was no קדשׁה there. הקּדשׁה: lit., "the consecrated," i.e., the hierodule, a woman sacred to Astarte, a goddess of the Canaanites, the deification of the generative and productive principle of nature; one who served this goddess by prostitution (vid., Deut 23:18). This was no doubt regarded as the most respectable designation for public prostitutes in Canaan.
Gen 38:22-23
When his friend returned with the kid and reported his want of success, Judah resolved to leave his pledges with the girl, that he might not expose himself to the ridicule of the people by any further inquiries, since he had done his part towards keeping his promise. "Let her take them (i.e., keep the signet-ring and staff) for herself, that we may not become a (an object of) ridicule." The pledges were unquestionably of more value than a young he-goat.
Gen 38:24-26
About three months afterwards (משׁלשׁ prob. for משּׁלשׁ with the prefix )מ Judah was informed that Thamar had played the harlot and was certainly (הנּה) with child. He immediately ordered, by virtue of his authority as head of the tribe, that she should be brought out and burned. Thamar was regarded as the affianced bride of Shelah, and was to be punished as a bride convicted of a breach of chastity. But the Mosaic law enjoined stoning in the case of those who were affianced and broke their promise, or of newly married women who were found to have been dishonoured (Deut 22:20-21, Deut 22:23-24); and it was only in the case of the whoredom of a priest's daughter, or of carnal intercourse with a mother or a daughter, that the punishment of burning was enjoined (Lev 21:9 and Lev 20:14). Judah's sentence, therefore, was more harsh than the subsequent law; whether according to patriarchal custom, or on other grounds, cannot be determined. When Thamar was brought out, she sent to Judah the things which she had kept as a pledge, with this message: "By a man to whom these belong am I with child: look carefully therefore to whom this signet-ring, and band, and stick belong." Judah recognised the things as his own, and was obliged to confess, "She is more in the right than I; for therefore (sc., that this might happen to me, or that it might turn out so; on כּי־על־כּן see Gen 18:5) have I not given her to my son Shelah." In passing sentence upon Thamar, Judah had condemned himself. His son, however, did not consist merely in his having given way to his lusts so afar as to lie with a supposed public prostitute of Canaan, but still more in the fact, that by breaking his promise to give her his son Shelah as her husband, he had caused his daughter-in-law to practise this deception upon him, just because in his heart he blamed her for the early and sudden deaths of his elder sons, whereas the real cause of the deaths which had so grieved his paternal heart was the wickedness of the sons themselves, the mainspring of which was to be found in his own marriage with a Canaanite in violation of the patriarchal call. And even if the sons of Jacob were not unconditionally prohibited from marrying the daughters of Canaanites, Judah's marriage at any rate had borne such fruit in his sons Ger and Onan, as Jehovah the covenant God was compelled to reject. But if Judah, instead of recognising the hand of the Lord in the sudden death of his sons, traced the cause to Thamar, and determined to keep her as a childless widow all her life long, not only in opposition to the traditional custom, but also in opposition to the will of God as expressed in His promises of a numerous increase of the seed of Abraham, Isaac, and Jacob; Thamar had by no means acted rightly in the stratagem by which she frustrated his plan, and sought to procure from Judah himself the seed of which he was unjustly depriving her, though her act might be less criminal than Judah's. For it is evident from the whole account, that she was not driven to her sin by lust, but by the innate desire for children (ὅτι δὲ παιδοποΐ́ιας χάριν, καὶ οὐ φιληδονίας τοῦτο ὁ Θάμαρ ἐμηχανήσατο, - Theodoret); and for that reason she was more in the right than Judah. Judah himself, however, not only saw his guilt, but he confessed it also; and showed both by this confession, and also by the fact that he had no further conjugal intercourse with Thamar, an earnest endeavour to conquer the lusts of the flesh, and to guard against the sin into which he had fallen. And because he thus humbled himself, God gave him grace, and not only exalted him to be the chief of the house of Israel, but blessed the children that were begotten in sin.
Gen 38:27-28
Thamar brought forth twins; and a circumstance occurred at the birth, which does occasionally happen when the children lie in an abnormal position, and always impedes the delivery, and which was regarded in this instance as so significant that the names of the children were founded upon the fact. At the birth ויּתּן־יד "there was a hand," i.e., a hand came out (יתּן as in Job 37:10; Prov 13:10), round which the midwife tied a scarlet thread, to mark this as the first-born.
Gen 38:29-30
"And it came to pass, when it (the child) drew back its hand (כּמשׁיב for משׁיב כּהיות as in Gen 40:10), behold its brother came out. Then she (the midwife) said, What a breach hast thou made for thy part? Upon thee the breach;" i.e., thou bearest the blame of the breach. פּרץ signifies not rupturam perinoei, but breaking through by pressing forward. From that he received the name of Perez (breach, breaker through). Then the other one with the scarlet thread came into the world, and was named Zerah (זרח exit, rising), because he sought to appear first, whereas in fact Perez was the first-born, and is even placed before Zerah in the lists in Gen 46:12; Num 26:20. Perez was the ancestor of the tribe-prince Nahshon (Num 2:3), and of king David also (Ruth 4:18.; 1Chron 2:5.). Through him, therefore, Thamar has a place as one of the female ancestors in the genealogy of Jesus Christ.
John Gill
38:12 And in process of time the daughter of Shuah, Judah's wife,
died,.... Shuah was his wife's father, who was a Canaanite, Gen 38:2; what her name was is not certain, nor the exact time of her death; it was some time after Tamar was sent home to her father's house; and some take the death of Judah's wife to be a correction and reproof to him for his ill usage of his daughter-in-law, in neglecting to give her to his son, or not designing to do it at all:
and Judah was comforted: he mourned awhile for the death of his wife, according to the custom of the country, and of those times, and then he laid aside the tokens of it, and his sorrow wore off, and he appeared in company and conversed with his friends:
and went up unto his sheepshearers to Timnath; a city in the tribe of Judah, Josh 15:57, said (s) to be six miles from Adullam, where Judah lived; here he had his flocks of sheep, at least this was judged a proper place for the shearing and washing of them, and this time of the year a proper time for it, at which it was usual to have a feast; and Judah went up to his shearers, not only to see how they went on with their work, but with this view to make an entertainment for them, see 1Kings 25:3,
he and his friend Hirah the Adullamite; he took him along with him for a companion, and to partake of the entertainment.
(s) Bunting's Travels, p. 78.
Robert Jamieson, A. R. Fausset and David Brown
38:12 Judah . . . went up unto his sheep-shearers--This season, which occurs in Palestine towards the end of March, was spent in more than usual hilarity, and the wealthiest masters invited their friends, as well as treated their servants, to sumptuous entertainments. Accordingly, it is said, Judah was accompanied by his friend Hirah.
Timnath--in the mountains of Judah.
38:1338:13: Ա՛զդ եղեւ Թամարայ նուոյ նորա՝ եւ ասեն. Ահա սկեսրայր քո ելանէ ՚ի Թամնա՝ կտրել զխաշինս իւր։
13 Այդ մասին իմացաւ նրա հարս Թամարը, որովհետեւ նրան յայտնել էին, թէ՝ «Ահա քո սկեսրայրը գալիս է Թամնա՝ իր ոչխարները խուզելու»:
13 Ըսուեցաւ Թամարին թէ՝ «Ահա քու կեսրայրդ դէպի Թամնա կ’ելլէ՝ իր ոչխարները ասրակտուր ընելու»։
Ազդ եղեւ Թամարայ [519]նուոյ նորա`` եւ ասեն. Ահա սկեսրայր քո ելանէ ի Թամնա` կտրել զխաշինս իւր:

38:13: Ա՛զդ եղեւ Թամարայ նուոյ նորա՝ եւ ասեն. Ահա սկեսրայր քո ելանէ ՚ի Թամնա՝ կտրել զխաշինս իւր։
13 Այդ մասին իմացաւ նրա հարս Թամարը, որովհետեւ նրան յայտնել էին, թէ՝ «Ահա քո սկեսրայրը գալիս է Թամնա՝ իր ոչխարները խուզելու»:
13 Ըսուեցաւ Թամարին թէ՝ «Ահա քու կեսրայրդ դէպի Թամնա կ’ելլէ՝ իր ոչխարները ասրակտուր ընելու»։
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38:1313: И уведомили Фамарь, говоря: вот, свекор твой идет в Фамну стричь скот свой.
38:13 καὶ και and; even ἀπηγγέλη απαγγελλω report Θαμαρ θαμαρ Thamar τῇ ο the νύμφῃ νυμφη bride; daughter-in-law αὐτοῦ αυτος he; him λέγοντες λεγω tell; declare ἰδοὺ ιδου see!; here I am ὁ ο the πενθερός πενθερος father-in-law σου σου of you; your ἀναβαίνει αναβαινω step up; ascend εἰς εις into; for Θαμνα θαμνα shear; crop τὰ ο the πρόβατα προβατον sheep αὐτοῦ αυτος he; him
38:13 וַ wa וְ and יֻּגַּ֥ד yyuggˌaḏ נגד report לְ lᵊ לְ to תָמָ֖ר ṯāmˌār תָּמָר Tamar לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הִנֵּ֥ה hinnˌē הִנֵּה behold חָמִ֛יךְ ḥāmˈîḵ חָם father-in-law עֹלֶ֥ה ʕōlˌeh עלה ascend תִמְנָ֖תָה ṯimnˌāṯā תִּמְנָה Timnah לָ lā לְ to גֹ֥ז ḡˌōz גזז shear צֹאנֹֽו׃ ṣōnˈô צֹאן cattle
38:13. nuntiatumque est Thamar quod socer illius ascenderet in Thamnas ad tondendas ovesAnd it was told Thamar that her father-in-law was come up to Thamnas to shear his sheep.
13. And it was told Tamar, saying, Behold, thy father in law goeth up to Timnah to shear his sheep.
38:13. And it was reported to Tamar that her father-in-law had gone up to Timnah to shear the sheep.
38:13. And it was told Tamar, saying, Behold thy father in law goeth up to Timnath to shear his sheep.
And it was told Tamar, saying, Behold thy father in law goeth up to Timnath to shear his sheep:

13: И уведомили Фамарь, говоря: вот, свекор твой идет в Фамну стричь скот свой.
38:13
καὶ και and; even
ἀπηγγέλη απαγγελλω report
Θαμαρ θαμαρ Thamar
τῇ ο the
νύμφῃ νυμφη bride; daughter-in-law
αὐτοῦ αυτος he; him
λέγοντες λεγω tell; declare
ἰδοὺ ιδου see!; here I am
ο the
πενθερός πενθερος father-in-law
σου σου of you; your
ἀναβαίνει αναβαινω step up; ascend
εἰς εις into; for
Θαμνα θαμνα shear; crop
τὰ ο the
πρόβατα προβατον sheep
αὐτοῦ αυτος he; him
38:13
וַ wa וְ and
יֻּגַּ֥ד yyuggˌaḏ נגד report
לְ lᵊ לְ to
תָמָ֖ר ṯāmˌār תָּמָר Tamar
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
הִנֵּ֥ה hinnˌē הִנֵּה behold
חָמִ֛יךְ ḥāmˈîḵ חָם father-in-law
עֹלֶ֥ה ʕōlˌeh עלה ascend
תִמְנָ֖תָה ṯimnˌāṯā תִּמְנָה Timnah
לָ לְ to
גֹ֥ז ḡˌōz גזז shear
צֹאנֹֽו׃ ṣōnˈô צֹאן cattle
38:13. nuntiatumque est Thamar quod socer illius ascenderet in Thamnas ad tondendas oves
And it was told Thamar that her father-in-law was come up to Thamnas to shear his sheep.
38:13. And it was reported to Tamar that her father-in-law had gone up to Timnah to shear the sheep.
38:13. And it was told Tamar, saying, Behold thy father in law goeth up to Timnath to shear his sheep.
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jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-15: Отвергнутая страстная любовь по психологическому закону (ср. 2: Цар 13:15), особенно у натур необузданных, переходит в ненависть, и египтянка мстит Иосифу клеветой на него сначала перед домашними своими (ст. 13–15), затем — перед мужем (ст. 16–18), с тем хитрым и коварным, но верном расчетом, что первая ложь, последовавшая непосредственно после инкриминируемого факта и имевшая (в лице домашних) приобрести свидетелей своей истинности, сделает более вероятной ложь вторую.

Клевету свою на Иосифа она ведет с великим искусством. Она с величайшим презрением называет «еврея» (ср. 43:32; 46:34) и таким образом, лицемерно выражая свое отвращение к Иосифу и даже стараясь передать это отвращение и домашним («над нами», ст. 14), она пытается в корне уничтожить противоположное (о ее отвергнутой любви) предположение людей, едва ли, впрочем, особенно расположенных к любимцу хозяина дома — Иосифу. В свидетельство истины своих слов она указывает 2: момента, фактически верные, но извращенно мотивированные и умышленно переставленные один на место другого: 1) крик ее и 2) якобы добровольное оставление Иосифом одежды (ст. 15), между тем последнее произошло раньше и было следствием насилия Иосифу со стороны египтянки, крик же ее о помощи или защите явился вынужденной симуляцией обиды уже после сего.
John Gill
38:13 And it was told Tamar,.... By some of her neighbours, or by some of Judah's family:
saying, behold, thy father in law goeth up to Timnath to shear his sheep; which might be told her as an indifferent thing, without any design in it; but she took notice of it, and it gave her an opportunity she wanted.
38:1438:14: Եւ եհան զհանդերձս այրութեան իւրոյ յինքենէ. արկաւ տեռ՝ եւ զարդարեցաւ. եւ նստաւ առ դրան Ենանու յանցս Թամնայ. զի ետես եթէ մե՛ծ եղեւ Սելովմ. եւ նա ո՛չ տայր զնա նմա կին[361]։ [361] Ոմանք. Ոչ տայր նմա զնա կին։
14 Թամարն իր վրայից հանեց այրիութեան զգեստները, քող նետեց երեսին, զարդարուեց ու նստեց Ենանի դարպասի մօտ, Թամնա տանող ճանապարհի վրայ, որովհետեւ տեսաւ, որ Սելոմը մեծացել է, բայց Յուդան իրեն կնութեան չի տալիս նրան:
14 Ան ալ իր որբեւարութեան հանդերձները հանեց իր վրայէն ու քօղով մը ծածկուեցաւ ու փաթթուեցաւ եւ Թամնայի ճամբուն մէջ եղող Ենայիմի մուտքը նստաւ, քանզի տեսաւ որ Սելօմ մեծցաւ ու ինք անոր կին ըլլալու չտրուեցաւ։
Եւ եհան զհանդերձս այրութեան իւրոյ յինքենէ, արկաւ տեռ եւ զարդարեցաւ, եւ նստաւ առ դրան Ենանու յանցս Թամնայ. զի ետես եթէ մեծ եղեւ Սելովմ, եւ նա ոչ տայր զնա նմա կին:

38:14: Եւ եհան զհանդերձս այրութեան իւրոյ յինքենէ. արկաւ տեռ՝ եւ զարդարեցաւ. եւ նստաւ առ դրան Ենանու յանցս Թամնայ. զի ետես եթէ մե՛ծ եղեւ Սելովմ. եւ նա ո՛չ տայր զնա նմա կին[361]։
[361] Ոմանք. Ոչ տայր նմա զնա կին։
14 Թամարն իր վրայից հանեց այրիութեան զգեստները, քող նետեց երեսին, զարդարուեց ու նստեց Ենանի դարպասի մօտ, Թամնա տանող ճանապարհի վրայ, որովհետեւ տեսաւ, որ Սելոմը մեծացել է, բայց Յուդան իրեն կնութեան չի տալիս նրան:
14 Ան ալ իր որբեւարութեան հանդերձները հանեց իր վրայէն ու քօղով մը ծածկուեցաւ ու փաթթուեցաւ եւ Թամնայի ճամբուն մէջ եղող Ենայիմի մուտքը նստաւ, քանզի տեսաւ որ Սելօմ մեծցաւ ու ինք անոր կին ըլլալու չտրուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
38:1414: И сняла она с себя одежду вдовства своего, покрыла себя покрывалом и, закрывшись, села у ворот Енаима, что на дороге в Фамну. Ибо видела, что Шела вырос, и она не дана ему в жену.
38:14 καὶ και and; even περιελομένη περιαιρεω disconnect; remove τὰ ο the ἱμάτια ιματιον clothing; clothes τῆς ο the χηρεύσεως χηρευσις from; away ἑαυτῆς εαυτου of himself; his own περιεβάλετο περιβαλλω drape; clothe θέριστρον θεριστρον and; even ἐκαλλωπίσατο καλλωπιζω and; even ἐκάθισεν καθιζω sit down; seat πρὸς προς to; toward ταῖς ο the πύλαις πυλη gate Αιναν αιναν who; what ἐστιν ειμι be ἐν εν in παρόδῳ παροδος passing Θαμνα θαμνα view; see γὰρ γαρ for ὅτι οτι since; that μέγας μεγας great; loud γέγονεν γινομαι happen; become Σηλωμ σηλωμ he; him δὲ δε though; while οὐκ ου not ἔδωκεν διδωμι give; deposit αὐτὴν αυτος he; him αὐτῷ αυτος he; him γυναῖκα γυνη woman; wife
38:14 וַ wa וְ and תָּסַר֩ ttāsˌar סור turn aside בִּגְדֵ֨י biḡᵊḏˌê בֶּגֶד garment אַלְמְנוּתָ֜הּ ʔalmᵊnûṯˈāh אַלְמָנוּת widowhood מֵֽ mˈē מִן from עָלֶ֗יהָ ʕālˈeʸhā עַל upon וַ wa וְ and תְּכַ֤ס ttᵊḵˈas כסה cover בַּ ba בְּ in † הַ the צָּעִיף֙ ṣṣāʕîf צָעִיף shawl וַ wa וְ and תִּתְעַלָּ֔ף ttiṯʕallˈāf עלף cover וַ wa וְ and תֵּ֨שֶׁב֙ ttˈēšev ישׁב sit בְּ bᵊ בְּ in פֶ֣תַח fˈeṯaḥ פֶּתַח opening עֵינַ֔יִם ʕênˈayim עֵינַיִם Enaim אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way תִּמְנָ֑תָה timnˈāṯā תִּמְנָה Timnah כִּ֤י kˈî כִּי that רָאֲתָה֙ rāʔᵃṯˌā ראה see כִּֽי־ kˈî- כִּי that גָדַ֣ל ḡāḏˈal גדל be strong שֵׁלָ֔ה šēlˈā שֵׁלָה Shelah וְ wᵊ וְ and הִ֕וא hˈiw הִיא she לֹֽא־ lˈō- לֹא not נִתְּנָ֥ה nittᵊnˌā נתן give לֹ֖ו lˌô לְ to לְ lᵊ לְ to אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
38:14. quae depositis viduitatis vestibus adsumpsit theristrum et mutato habitu sedit in bivio itineris quod ducit Thamnam eo quod crevisset Sela et non eum accepisset maritumAnd she put off the garments of her widowhood, and took a veil: and changing her dress, sat in the cross way, that leadeth to Thamnas: because Sela was grown up, and she had not been married to him.
14. And she put off from her the garments of her widowhood, and covered herself with her veil, and wrapped herself, and sat in the gate of Enaim, which is by the way to Timnah; for she saw that Shelah was grown up, and she was not given unto him to wife.
38:14. And storing away the garments of her widowhood, she took up a veil. And changing her clothing, she sat at the crossroad that leads to Timnah, because Shelah had grown up, and she had not received him as a husband.
38:14. 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.
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:

14: И сняла она с себя одежду вдовства своего, покрыла себя покрывалом и, закрывшись, села у ворот Енаима, что на дороге в Фамну. Ибо видела, что Шела вырос, и она не дана ему в жену.
38:14
καὶ και and; even
περιελομένη περιαιρεω disconnect; remove
τὰ ο the
ἱμάτια ιματιον clothing; clothes
τῆς ο the
χηρεύσεως χηρευσις from; away
ἑαυτῆς εαυτου of himself; his own
περιεβάλετο περιβαλλω drape; clothe
θέριστρον θεριστρον and; even
ἐκαλλωπίσατο καλλωπιζω and; even
ἐκάθισεν καθιζω sit down; seat
πρὸς προς to; toward
ταῖς ο the
πύλαις πυλη gate
Αιναν αιναν who; what
ἐστιν ειμι be
ἐν εν in
παρόδῳ παροδος passing
Θαμνα θαμνα view; see
γὰρ γαρ for
ὅτι οτι since; that
μέγας μεγας great; loud
γέγονεν γινομαι happen; become
Σηλωμ σηλωμ he; him
δὲ δε though; while
οὐκ ου not
ἔδωκεν διδωμι give; deposit
αὐτὴν αυτος he; him
αὐτῷ αυτος he; him
γυναῖκα γυνη woman; wife
38:14
וַ wa וְ and
תָּסַר֩ ttāsˌar סור turn aside
בִּגְדֵ֨י biḡᵊḏˌê בֶּגֶד garment
אַלְמְנוּתָ֜הּ ʔalmᵊnûṯˈāh אַלְמָנוּת widowhood
מֵֽ mˈē מִן from
עָלֶ֗יהָ ʕālˈeʸhā עַל upon
וַ wa וְ and
תְּכַ֤ס ttᵊḵˈas כסה cover
בַּ ba בְּ in
הַ the
צָּעִיף֙ ṣṣāʕîf צָעִיף shawl
וַ wa וְ and
תִּתְעַלָּ֔ף ttiṯʕallˈāf עלף cover
וַ wa וְ and
תֵּ֨שֶׁב֙ ttˈēšev ישׁב sit
בְּ bᵊ בְּ in
פֶ֣תַח fˈeṯaḥ פֶּתַח opening
עֵינַ֔יִם ʕênˈayim עֵינַיִם Enaim
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
תִּמְנָ֑תָה timnˈāṯā תִּמְנָה Timnah
כִּ֤י kˈî כִּי that
רָאֲתָה֙ rāʔᵃṯˌā ראה see
כִּֽי־ kˈî- כִּי that
גָדַ֣ל ḡāḏˈal גדל be strong
שֵׁלָ֔ה šēlˈā שֵׁלָה Shelah
וְ wᵊ וְ and
הִ֕וא hˈiw הִיא she
לֹֽא־ lˈō- לֹא not
נִתְּנָ֥ה nittᵊnˌā נתן give
לֹ֖ו lˌô לְ to
לְ lᵊ לְ to
אִשָּֽׁה׃ ʔiššˈā אִשָּׁה woman
38:14. quae depositis viduitatis vestibus adsumpsit theristrum et mutato habitu sedit in bivio itineris quod ducit Thamnam eo quod crevisset Sela et non eum accepisset maritum
And she put off the garments of her widowhood, and took a veil: and changing her dress, sat in the cross way, that leadeth to Thamnas: because Sela was grown up, and she had not been married to him.
38:14. And storing away the garments of her widowhood, she took up a veil. And changing her clothing, she sat at the crossroad that leads to Timnah, because Shelah had grown up, and she had not received him as a husband.
38:14. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:14: and sat: Pro 7:12; Jer 3:2; Eze 16:25
an open place: Heb. the door of eyes, or of Enajim, Some think ainayim means "the two fountains," or "double fountain;" while others regard it as a proper name, and the same as Enaim, a city of Judah (Jos 15:34). So the LXX render it Enan.
Timnath: Gen 38:12, Gen 38:13
that Shelah: Gen 38:11, Gen 38:26
John Gill
38:14 And she put her widow's garments off from her,.... By which it appears that in those times and countries it was usual for widows to have a different apparel from others, especially in the time of their mourning, as it has been since in other nations, and with us at this day, and which is commonly called "the widow's weed":
and covered herself with a veil, and wrapped herself; in it, or in a cloak, or some such like garment, which the Arabs now call "hykes"; this she did that she might not be known, and not that she might appear as an harlot; for it was common to all women in those countries to go abroad with their veils: and on the contrary, whatever might be the custom here in those early times, which cannot be said what it was; in other countries, and in later times, harlots have been used to appear unveiled (t) and open to the view of all; though Juvenal (u) represents the Empress Messalina as covering herself with a night hood, and hiding her black hair under a yellow bonnet or peruke, that she might appear as an harlot going to the stews: and so the Arabs now, their whores as well as other women, veil themselves in the streets, but in Egypt they are used to sit at the door, or walk in the streets unveiled (w):
and sat in an open place, which is in the way to Timnath; the Septuagint version renders it, "at the gates of Aenan"; some take it to be the name of a place, and suppose it had its name, as Aben Ezra observes, from two fountains of water that were in the way, like a door, through which Judah passed when he returned home: so Philo the Jew (x) reads, Gen 38:21; "where is the harlot which was in Ainan by the way?" and Jerom (y) speaks of Aenan as you go to Timnath, now a desert place, and near to the great village Timnath, which is between Aelia and Diospolis (i.e. Jerusalem and Lydia), and there is a fountain in the above place, from whence it has its name: the Targum of Jonathan paraphrases it,"in the division of the ways where all eyes look;''for the word has the signification of eyes as well as of fountains; and seems to design a place where two ways or more met, which were not only open and obvious to every eye, but required persons to make use of their eyes, and look about them, and consider which way they should go; and where perhaps a way mark was set up for them to look to, to direct them; and here Tamar placed herself as harlots used to do: hence Catullus (z) calls common prostitutes "semitariae moechae", pathway whores; and on the contrary, such an one as was a secret whore, and less exposed, Horace (a) calls "devium scortum", an whore that was at some distance from the public road, not so common as others: so in the Apocryph,"The women also with cords about them, sitting in the ways, burn bran for perfume: but if any of them, drawn by some that passeth by, lie with him, she reproacheth her fellow, that she was not thought as worthy as herself, nor her cord broken.'' (Baruch 6:43)whorish women are represented as sitting in the ways and by the roadside, girt with cords (of bulrushes, and so easily broken), to be picked up by men as they passed by; referring to what Herodotus (b) reports of the women in the temple of Venus at Babylon. This method Tamar took:
for she saw that Shelah was grown: was at least at the age of her former husbands when, married, if not older: this might be two or three years after his brother's death: for it was in process of time, or when there had been a multiplication of days after this, that Judah's wife died, and now his mourning for her was over, Gen 38:12,
and she was not given unto him for wife: as he had given her reason to expect, Gen 38:11, and as was usually done.
(t) Alex. ab Alexand. Genial. Dier. l. 5. c. 18. (u) Satyr. 6. (w) Pitts's Account of the Mahometans, p. 56, 67. and Norden's Travels in Egypt, vol. 2. p. 47. (x) De profugis, p. 471. (y) De loc. Heb. fol. 87. F. G. (z) Epigram, 35. 16. (a) Carmin. l. 2. Ode 11. (b) Clio sive, l. 1. c. 199.
John Wesley
38:14 Some excuse this by suggesting that she believed the promise made to Abraham and his seed, particularly that of the Messiah, and that she was therefore desirous to have a child by one of that family, that she might have the honour, or at least stand fair for the honour of being the mother of the Messiah. She covered her with a veil - It was the custom of harlots in those times to cover their faces, that tho' they were not ashamed, yet they might seem to be so: the sin of uncleanness did not then go so bare - faced as it now doth.
38:1538:15: Իբրեւ ետես զնա Յուդա՝ համարեցաւ թէ բո՛զ իցէ. քանզի ծածկեալ էր զերեսս իւր՝ եւ ո՛չ ծանեաւ զնա։
15 Երբ Յուդան տեսաւ նրան, կարծեց, թէ բոզ է, որովհետեւ նա երեսը ծածկել էր, ուստի ինքը նրան չճանաչեց:
15 Երբ Յուդա տեսաւ զանիկա, բոզ կարծեց, քանզի իր երեսը ծածկեր էր։
Իբրեւ ետես զնա Յուդա, համարեցաւ թէ բոզ իցէ, քանզի ծածկեալ էր զերեսս իւր [520]եւ ոչ ծանեաւ զնա:

38:15: Իբրեւ ետես զնա Յուդա՝ համարեցաւ թէ բո՛զ իցէ. քանզի ծածկեալ էր զերեսս իւր՝ եւ ո՛չ ծանեաւ զնա։
15 Երբ Յուդան տեսաւ նրան, կարծեց, թէ բոզ է, որովհետեւ նա երեսը ծածկել էր, ուստի ինքը նրան չճանաչեց:
15 Երբ Յուդա տեսաւ զանիկա, բոզ կարծեց, քանզի իր երեսը ծածկեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
38:1515: И увидел ее Иуда и почел ее за блудницу, потому что она закрыла лице свое.
38:15 καὶ και and; even ἰδὼν οραω view; see αὐτὴν αυτος he; him Ιουδας ιουδας Ioudas; Iuthas ἔδοξεν δοκεω imagine; seem αὐτὴν αυτος he; him πόρνην πορνη prostitute εἶναι ειμι be κατεκαλύψατο κατακαλυπτω veil γὰρ γαρ for τὸ ο the πρόσωπον προσωπον face; ahead of αὐτῆς αυτος he; him καὶ και and; even οὐκ ου not ἐπέγνω επιγινωσκω recognize; find out αὐτήν αυτος he; him
38:15 וַ wa וְ and יִּרְאֶ֣הָ yyirʔˈehā ראה see יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וַֽ wˈa וְ and יַּחְשְׁבֶ֖הָ yyaḥšᵊvˌehā חשׁב account לְ lᵊ לְ to זֹונָ֑ה zônˈā זנה fornicate כִּ֥י kˌî כִּי that כִסְּתָ֖ה ḵissᵊṯˌā כסה cover פָּנֶֽיהָ׃ pānˈeʸhā פָּנֶה face
38:15. quam cum vidisset Iudas suspicatus est esse meretricem operuerat enim vultum suum ne cognoscereturWhen Juda saw her, he thought she was a harlot: for she had covered her face, lest she should be known.
15. When Judah saw her, he thought her to be an harlot; for she had covered her face.
38:15. And when Judah saw her, he thought her to be a harlot. For she had covered her face, lest she be recognized.
38:15. When Judah saw her, he thought her [to be] an harlot; because she had covered her face.
When Judah saw her, he thought her [to be] an harlot; because she had covered her face:

15: И увидел ее Иуда и почел ее за блудницу, потому что она закрыла лице свое.
38:15
καὶ και and; even
ἰδὼν οραω view; see
αὐτὴν αυτος he; him
Ιουδας ιουδας Ioudas; Iuthas
ἔδοξεν δοκεω imagine; seem
αὐτὴν αυτος he; him
πόρνην πορνη prostitute
εἶναι ειμι be
κατεκαλύψατο κατακαλυπτω veil
γὰρ γαρ for
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτῆς αυτος he; him
καὶ και and; even
οὐκ ου not
ἐπέγνω επιγινωσκω recognize; find out
αὐτήν αυτος he; him
38:15
וַ wa וְ and
יִּרְאֶ֣הָ yyirʔˈehā ראה see
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וַֽ wˈa וְ and
יַּחְשְׁבֶ֖הָ yyaḥšᵊvˌehā חשׁב account
לְ lᵊ לְ to
זֹונָ֑ה zônˈā זנה fornicate
כִּ֥י kˌî כִּי that
כִסְּתָ֖ה ḵissᵊṯˌā כסה cover
פָּנֶֽיהָ׃ pānˈeʸhā פָּנֶה face
38:15. quam cum vidisset Iudas suspicatus est esse meretricem operuerat enim vultum suum ne cognosceretur
When Juda saw her, he thought she was a harlot: for she had covered her face, lest she should be known.
38:15. And when Judah saw her, he thought her to be a harlot. For she had covered her face, lest she be recognized.
38:15. When Judah saw her, he thought her [to be] an harlot; because she had covered her face.
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Adam Clarke: Commentary on the Bible - 1831
38:15: Thought her to be a harlot - See the original of this term, Gen 34:31 (note). The Hebrew is זונה zonah, and signifies generally a person who prostitutes herself to the public for hire, or one who lives by the public; and hence very likely applied to a publican, a tavern-keeper, or hostess, Jos 2:1; translated by the Septuagint, and in the New Testament, πορνη, from περναω, to sell, which certainly may as well apply to her goods as to her person.
It appears that in very ancient times there were public persons of this description; and they generally veiled themselves, sat in public places by the highway side, and received certain hire. Though adultery was reputed a very flagrant crime, yet this public prostitution was not; for persons whose characters were on the whole morally good had connections with them. But what could be expected from an age in which there was no written Divine revelation, and consequently the bounds of right and wrong were not sufficiently ascertained? This defect was supplied in a considerable measure by the law and the prophets, and now completely by the Gospel of Christ.
John Gill
38:15 When Judah saw her, he thought her to be an harlot,.... By her posture and the place she was in:
because she had covered her face; with her veil, that he did not know her; for this is not given as a reason why he took her to be an harlot; the reason of this was, because she sat in the public road; but having covered her face he could not discern who she was, and therefore, from the other circumstance, concluded that she was an harlot, and sat there to prostitute herself to any that passed by.
38:1638:16: Խոտորեցաւ առ նա ՚ի ճանապարհէ անտի՝ եւ ասէ. Թո՛յլ տուր ինձ մտանել առ քեզ։ Զի ո՛չ ծանեաւ թէ նուն նորա իցէ։ Եւ նա ասէ. Զի՞նչ տացես ինձ եթէ մտանիցես առ իս։
16 Իր ճանապարհը թեքելով՝ Յուդան գնաց դէպի նա եւ ասաց. «Թո՛յլ տուր մտնեմ ծոցդ»: Նա չգիտէր, որ դա իր հարսն է: Սա ասաց. «Ի՞նչ կը տաս ինձ, եթէ մտնես ծոցս»:
16 Ճամբան անոր դարձաւ ու ըսաւ. «Շնորհք ըրէ, քեզի մտնեմ», քանզի չէր գիտեր թէ անիկա իր հարսն է։ Անիկա ըսաւ. «Ինծի մտնելու համար ի՞նչ կու տաս ինծի»։
Խոտորեցաւ առ նա ի ճանապարհէ անտի եւ ասէ. Թոյլ տուր ինձ մտանել առ քեզ: Զի ոչ ծանեաւ թէ նուն նորա իցէ: Եւ նա ասէ. Զի՞նչ տացես ինձ եթէ մտանիցես առ իս:

38:16: Խոտորեցաւ առ նա ՚ի ճանապարհէ անտի՝ եւ ասէ. Թո՛յլ տուր ինձ մտանել առ քեզ։ Զի ո՛չ ծանեաւ թէ նուն նորա իցէ։ Եւ նա ասէ. Զի՞նչ տացես ինձ եթէ մտանիցես առ իս։
16 Իր ճանապարհը թեքելով՝ Յուդան գնաց դէպի նա եւ ասաց. «Թո՛յլ տուր մտնեմ ծոցդ»: Նա չգիտէր, որ դա իր հարսն է: Սա ասաց. «Ի՞նչ կը տաս ինձ, եթէ մտնես ծոցս»:
16 Ճամբան անոր դարձաւ ու ըսաւ. «Շնորհք ըրէ, քեզի մտնեմ», քանզի չէր գիտեր թէ անիկա իր հարսն է։ Անիկա ըսաւ. «Ինծի մտնելու համար ի՞նչ կու տաս ինծի»։
zohrab-1805▾ eastern-1994▾ western am▾
38:1616: Он поворотил к ней и сказал: войду я к тебе. Ибо не знал, что это невестка его. Она сказала: что ты дашь мне, если войдешь ко мне?
38:16 ἐξέκλινεν εκκλινω deviate; avoid δὲ δε though; while πρὸς προς to; toward αὐτὴν αυτος he; him τὴν ο the ὁδὸν οδος way; journey καὶ και and; even εἶπεν επω say; speak αὐτῇ αυτος he; him ἔασόν εαω allow; let με με me εἰσελθεῖν εισερχομαι enter; go in πρὸς προς to; toward σέ σε.1 you οὐ ου not γὰρ γαρ for ἔγνω γινωσκω know ὅτι οτι since; that ἡ ο the νύμφη νυμφη bride; daughter-in-law αὐτοῦ αυτος he; him ἐστιν ειμι be ἡ ο the δὲ δε though; while εἶπεν επω say; speak τί τις.1 who?; what? μοι μοι me δώσεις διδωμι give; deposit ἐὰν εαν and if; unless εἰσέλθῃς εισερχομαι enter; go in πρός προς to; toward με με me
38:16 וַ wa וְ and יֵּ֨ט yyˌēṭ נטה extend אֵלֶ֜יהָ ʔēlˈeʸhā אֶל to אֶל־ ʔel- אֶל to הַ ha הַ the דֶּ֗רֶךְ ddˈereḵ דֶּרֶךְ way וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say הָֽבָה־ hˈāvā- יהב give נָּא֙ nnˌā נָא yeah אָבֹ֣וא ʔāvˈô בוא come אֵלַ֔יִךְ ʔēlˈayiḵ אֶל to כִּ֚י ˈkî כִּי that לֹ֣א lˈō לֹא not יָדַ֔ע yāḏˈaʕ ידע know כִּ֥י kˌî כִּי that כַלָּתֹ֖ו ḵallāṯˌô כַּלָּה bride הִ֑וא hˈiw הִיא she וַ wa וְ and תֹּ֨אמֶר֙ ttˈōmer אמר say מַה־ mah- מָה what תִּתֶּן־ titten- נתן give לִּ֔י llˈî לְ to כִּ֥י kˌî כִּי that תָבֹ֖וא ṯāvˌô בוא come אֵלָֽי׃ ʔēlˈāy אֶל to
38:16. ingrediensque ad eam ait dimitte me ut coeam tecum nesciebat enim quod nurus sua esset qua respondente quid mihi dabis ut fruaris concubitu meoAnd going to her, he said: Suffer me to lie with thee: for he knew her not to be his daughter-in-law. And she answered: What wilt thou give me to enjoy my company?
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?
38:16. And entering to her, he said, “Permit me to join with you.” For he did not know her to be his daughter-in-law. And she responded, “What will you give to me, to enjoy me as a concubine?”
38:16. 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?
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:

16: Он поворотил к ней и сказал: войду я к тебе. Ибо не знал, что это невестка его. Она сказала: что ты дашь мне, если войдешь ко мне?
38:16
ἐξέκλινεν εκκλινω deviate; avoid
δὲ δε though; while
πρὸς προς to; toward
αὐτὴν αυτος he; him
τὴν ο the
ὁδὸν οδος way; journey
καὶ και and; even
εἶπεν επω say; speak
αὐτῇ αυτος he; him
ἔασόν εαω allow; let
με με me
εἰσελθεῖν εισερχομαι enter; go in
πρὸς προς to; toward
σέ σε.1 you
οὐ ου not
γὰρ γαρ for
ἔγνω γινωσκω know
ὅτι οτι since; that
ο the
νύμφη νυμφη bride; daughter-in-law
αὐτοῦ αυτος he; him
ἐστιν ειμι be
ο the
δὲ δε though; while
εἶπεν επω say; speak
τί τις.1 who?; what?
μοι μοι me
δώσεις διδωμι give; deposit
ἐὰν εαν and if; unless
εἰσέλθῃς εισερχομαι enter; go in
πρός προς to; toward
με με me
38:16
וַ wa וְ and
יֵּ֨ט yyˌēṭ נטה extend
אֵלֶ֜יהָ ʔēlˈeʸhā אֶל to
אֶל־ ʔel- אֶל to
הַ ha הַ the
דֶּ֗רֶךְ ddˈereḵ דֶּרֶךְ way
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
הָֽבָה־ hˈāvā- יהב give
נָּא֙ nnˌā נָא yeah
אָבֹ֣וא ʔāvˈô בוא come
אֵלַ֔יִךְ ʔēlˈayiḵ אֶל to
כִּ֚י ˈkî כִּי that
לֹ֣א lˈō לֹא not
יָדַ֔ע yāḏˈaʕ ידע know
כִּ֥י kˌî כִּי that
כַלָּתֹ֖ו ḵallāṯˌô כַּלָּה bride
הִ֑וא hˈiw הִיא she
וַ wa וְ and
תֹּ֨אמֶר֙ ttˈōmer אמר say
מַה־ mah- מָה what
תִּתֶּן־ titten- נתן give
לִּ֔י llˈî לְ to
כִּ֥י kˌî כִּי that
תָבֹ֖וא ṯāvˌô בוא come
אֵלָֽי׃ ʔēlˈāy אֶל to
38:16. ingrediensque ad eam ait dimitte me ut coeam tecum nesciebat enim quod nurus sua esset qua respondente quid mihi dabis ut fruaris concubitu meo
And going to her, he said: Suffer me to lie with thee: for he knew her not to be his daughter-in-law. And she answered: What wilt thou give me to enjoy my company?
38:16. And entering to her, he said, “Permit me to join with you.” For he did not know her to be his daughter-in-law. And she responded, “What will you give to me, to enjoy me as a concubine?”
38:16. 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?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-18: То же искусство — занять вместо положения обвиняемой роль обвинительницы — выражает жена Потифара и в обращении к мужу (о нем пренебрежительно упомянула она еще, ст. 14, в разговоре с домашними): ему она высказывает свой притворный гнев и упреки за то, что он, неосмотрительно введя в дом «раба-еврея», сам был последней, хотя и косвенной, причиной ее и семьи позора.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:16: Go to: Sa2 13:11
What wilt: Deu 23:18; Eze 16:33; Mat 26:15; Ti1 6:10
Geneva 1599
38:16 And he turned unto her by the way, and said, Go to, I pray thee, let me come in unto thee; (for he (e) knew not that she [was] his daughter in law.) And she said, What wilt thou give me, that thou mayest come in unto me?
(e) God miraculously blinded him so that he could not know her by her voice.
John Gill
38:16 And he turned unto her by the way,.... Which led to her; he turned out of the way in which he was to that where she sat; and very probably it was at some little distance from the way, and therefore he turned aside to it, his lust towards her being excited at the sight of her; perhaps he left his friend Hirah the Adullamite, and sent him on his way, while he committed the following crime:
and said, go to, I pray thee, let me come in unto thee; that is, lie with her:
for he knew not that she was his daughter in law; or otherwise, it is suggested by the historian, he would not have offered such a thing to her; but though this may excuse him from wilful incest, yet not from fornication; for he took her to be an harlot, and however knew she was not his wife, and whom he ought not to have had any concern with in such a manner:
and she said, what wilt thou give me, that thou mayest come in unto me? perhaps she said this with a very low voice, that he might not know her by it; and she behaved like an harlot by requiring an hire, on condition of which she consented: she knew Judah though he did not know her, and therefore cannot be excused from wilful incest: some indeed extenuate her crime, by supposing that she, though a Canaanite, was become a proselyte to the true religion by marrying into Judah's family, and had knowledge of the Messiah being to be born of Jacob's line; and therefore was desirous of being the mother or ancestor at least of that great Person, and so took this method; that since she could not have the son for her husband, was desirous of enjoying the father, not for the gratification of her lust, but in hopes of the promised seed; and accordingly she has a place in the genealogy of the Messiah, Mt 1:3.
38:1738:17: Եւ ասէ. Ես տաց ածել քեզ ուլ այծեաց ՚ի խաշանց իմոց։ Եւ նա ասէ. Թէ տաս գրաւական մինչեւ տացես ածել։
17 Նա պատասխանեց. «Քեզ իմ հօտից այծի ուլ բերել կը տամ»: Սա ասաց. «Իսկ մինչեւ բերել տալդ գրաւ կը տա՞ս»: Նա ասաց. «Ի՞նչ գրաւ տամ քեզ»:
17 Յուդա ըսաւ. «Ես քեզի այծի ուլ մը կը ղրկեմ հօտերէն»։ Կինը ըսաւ. «Գրաւ մը կու տա՞ս մինչեւ ղրկելդ»։
Եւ ասէ. Ես տաց ածել քեզ ուլ այծեաց ի խաշանց իմոց: Եւ նա ասէ թէ. Տաս գրաւական մինչեւ տացես ածել:

38:17: Եւ ասէ. Ես տաց ածել քեզ ուլ այծեաց ՚ի խաշանց իմոց։ Եւ նա ասէ. Թէ տաս գրաւական մինչեւ տացես ածել։
17 Նա պատասխանեց. «Քեզ իմ հօտից այծի ուլ բերել կը տամ»: Սա ասաց. «Իսկ մինչեւ բերել տալդ գրաւ կը տա՞ս»: Նա ասաց. «Ի՞նչ գրաւ տամ քեզ»:
17 Յուդա ըսաւ. «Ես քեզի այծի ուլ մը կը ղրկեմ հօտերէն»։ Կինը ըսաւ. «Գրաւ մը կու տա՞ս մինչեւ ղրկելդ»։
zohrab-1805▾ eastern-1994▾ western am▾
38:1717: Он сказал: я пришлю тебе козленка из стада. Она сказала: дашь ли ты мне залог, пока пришлешь?
38:17 ὁ ο the δὲ δε though; while εἶπεν επω say; speak ἐγώ εγω I σοι σοι you ἀποστελῶ αποστελλω send off / away ἔριφον εριφος kid αἰγῶν αιξ from; out of τῶν ο the προβάτων προβατον sheep ἡ ο the δὲ δε though; while εἶπεν επω say; speak ἐὰν εαν and if; unless δῷς διδωμι give; deposit ἀρραβῶνα αρραβων collateral ἕως εως till; until τοῦ ο the ἀποστεῖλαί αποστελλω send off / away σε σε.1 you
38:17 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i אֲשַׁלַּ֥ח ʔᵃšallˌaḥ שׁלח send גְּדִֽי־ gᵊḏˈî- גְּדִי goat עִזִּ֖ים ʕizzˌîm עֵז goat מִן־ min- מִן from הַ ha הַ the צֹּ֑אן ṣṣˈōn צֹאן cattle וַ wa וְ and תֹּ֕אמֶר ttˈōmer אמר say אִם־ ʔim- אִם if תִּתֵּ֥ן tittˌēn נתן give עֵרָבֹ֖ון ʕērāvˌôn עֵרָבֹון pledge עַ֥ד ʕˌaḏ עַד unto שָׁלְחֶֽךָ׃ šolḥˈeḵā שׁלח send
38:17. dixit mittam tibi hedum de gregibus rursum illa dicente patiar quod vis si dederis mihi arrabonem donec mittas quod pollicerisHe said: I will send thee a kid out of the flock. And when she said again: I will suffer what thou wilt, if thou give me a pledge, till thou send what thou promisest.
17. And he said, I will send thee a kid of the goats from the flock. And she said, Wilt thou give me a pledge, till thou send it?
38:17. He said, “I will send you a young goat from the flock.” And again, she said, “I will allow what you want, if you give me a pledge, until you may send what you promise.”
38:17. 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]?
And he said, I will send [thee] a kid from the flock. And she said, Wilt thou give [me] a pledge, till thou send:

17: Он сказал: я пришлю тебе козленка из стада. Она сказала: дашь ли ты мне залог, пока пришлешь?
38:17
ο the
δὲ δε though; while
εἶπεν επω say; speak
ἐγώ εγω I
σοι σοι you
ἀποστελῶ αποστελλω send off / away
ἔριφον εριφος kid
αἰγῶν αιξ from; out of
τῶν ο the
προβάτων προβατον sheep
ο the
δὲ δε though; while
εἶπεν επω say; speak
ἐὰν εαν and if; unless
δῷς διδωμι give; deposit
ἀρραβῶνα αρραβων collateral
ἕως εως till; until
τοῦ ο the
ἀποστεῖλαί αποστελλω send off / away
σε σε.1 you
38:17
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i
אֲשַׁלַּ֥ח ʔᵃšallˌaḥ שׁלח send
גְּדִֽי־ gᵊḏˈî- גְּדִי goat
עִזִּ֖ים ʕizzˌîm עֵז goat
מִן־ min- מִן from
הַ ha הַ the
צֹּ֑אן ṣṣˈōn צֹאן cattle
וַ wa וְ and
תֹּ֕אמֶר ttˈōmer אמר say
אִם־ ʔim- אִם if
תִּתֵּ֥ן tittˌēn נתן give
עֵרָבֹ֖ון ʕērāvˌôn עֵרָבֹון pledge
עַ֥ד ʕˌaḏ עַד unto
שָׁלְחֶֽךָ׃ šolḥˈeḵā שׁלח send
38:17. dixit mittam tibi hedum de gregibus rursum illa dicente patiar quod vis si dederis mihi arrabonem donec mittas quod polliceris
He said: I will send thee a kid out of the flock. And when she said again: I will suffer what thou wilt, if thou give me a pledge, till thou send what thou promisest.
38:17. He said, “I will send you a young goat from the flock.” And again, she said, “I will allow what you want, if you give me a pledge, until you may send what you promise.”
38:17. 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]?
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Adam Clarke: Commentary on the Bible - 1831
38:17: Wilt thou give me a pledge till thou send it? - The word ערבון erabon signifies an earnest of something promised, a part of the price agreed for between a buyer and seller, by giving and receiving of which the bargain was ratified; or a deposit, which was to be restored when the thing promised should be given. St. Paul uses the same word in Greek letters, αρῥαβων, Co2 1:22; Eph 1:14. From the use of the term in this history we may at once see what the apostle means by the Holy Spirit being the Earnest, αρῥαβων, of the promised inheritance; viz., a security given in hand for the fulfillment of all God's promises relative to grace and eternal life. We may learn from this that eternal life will be given in the great day to all who can produce this erabon or pledge. He who has the earnest of the Spirit then in his heart shall not only be saved from death, but have that eternal life of which it is the pledge and the evidence. What the pledge given by Judah was, see on Gen 38:25 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:17: I will: Eze 16:33
a kid: Heb. a kid of the goats
Wilt thou: Gen 38:20, Gen 38:24, Gen 38:25; Pro 20:16; Luk 16:8
John Gill
38:17 And he said, I will send thee a kid from the flock,.... Either from Timnath, where his flock was shearing, or rather from Adullam, where he lived; since it is probable he was now returning from Timnath, where he had been feasting and making merry with his shearers, and so in a disposition to commit such an action:
and she said, wilt thou give me a pledge, till thou send it? she made no objection to the hire or present, only required a pawn, or security for it till she had it; and this was her view indeed in asking an hire that she might have something to produce, should she prove with child by him, to convince him by whom it was.
John Wesley
38:17 A kid from the flock - A goodly price at which her chastity and honour were valued! Had the consideration been thousands of rams, and ten thousand rivers of oil, it had not been a valuable consideration. The favour of God, the purity of the soul, the peace of the conscience, and the hope of heaven: are too precious to be exposed to sale at any such rates. He lost his Jewels by the bargain: He sent the kid according to his promise, to redeem his pawn, but the supposed harlot could not be found. He sent it by his friend, (who was indeed his back - friend, because he was aiding and abetting in his evil deeds) the Adullamite; who came back without the pledge. 'Tis a good account, if it be but true, of any place that which they here gave, that there is no harlot in this place, for such sinners are the scandals and plagues of any place. Judah sits down content to lose his signet and his bracelets, and forbids his friend to make any farther enquiry.
38:1838:18: Եւ նա ասէ. Զի՞նչ գրաւական տաց քեզ։ Եւ ասէ. Զմատանիդ եւ զգինդդ, եւ զգաւազանդ որ ՚ի ձեռին քում։ Եւ եմուտ առ նա. եւ յղացաւ ՚ի նմանէ[362], [362] Ոմանք. Եւ նա ասէ. Զմատանիդ եւ զգինտդ։
18 Սա ասաց. «Տո՛ւր մատանիդ, մանեակդ եւ այն գաւազանը, որ քո ձեռքին է»: Եւ նա մտաւ նրա ծոցը: Թամարը յղիացաւ նրանից
18 Յուդա ըսաւ. «Ի՞նչ գրաւ տամ քեզի»։ Անիկա ըսաւ. «Քու կնիքդ ու ժապաւէնդ եւ ձեռքիդ գաւազանը տուր»։ Ան ալ տուաւ անոր ու մտաւ անոր։ Թամար անկէ յղի մնաց։
Եւ նա ասէ. Զի՞նչ գրաւական տաց քեզ: Եւ ասէ. Զմատանիդ եւ [521]զգինդդ եւ զգաւազանդ որ ի ձեռին [522]քում. եւ եմուտ առ նա, եւ յղացաւ ի նմանէ:

38:18: Եւ նա ասէ. Զի՞նչ գրաւական տաց քեզ։ Եւ ասէ. Զմատանիդ եւ զգինդդ, եւ զգաւազանդ որ ՚ի ձեռին քում։ Եւ եմուտ առ նա. եւ յղացաւ ՚ի նմանէ[362],
[362] Ոմանք. Եւ նա ասէ. Զմատանիդ եւ զգինտդ։
18 Սա ասաց. «Տո՛ւր մատանիդ, մանեակդ եւ այն գաւազանը, որ քո ձեռքին է»: Եւ նա մտաւ նրա ծոցը: Թամարը յղիացաւ նրանից
18 Յուդա ըսաւ. «Ի՞նչ գրաւ տամ քեզի»։ Անիկա ըսաւ. «Քու կնիքդ ու ժապաւէնդ եւ ձեռքիդ գաւազանը տուր»։ Ան ալ տուաւ անոր ու մտաւ անոր։ Թամար անկէ յղի մնաց։
zohrab-1805▾ eastern-1994▾ western am▾
38:1818: Он сказал: какой дать тебе залог? Она сказала: печать твою, и перевязь твою, и трость твою, которая в руке твоей. И дал он ей и вошел к ней; и она зачала от него.
38:18 ὁ ο the δὲ δε though; while εἶπεν επω say; speak τίνα τις.1 who?; what? τὸν ο the ἀρραβῶνά αρραβων collateral σοι σοι you δώσω διδωμι give; deposit ἡ ο the δὲ δε though; while εἶπεν επω say; speak τὸν ο the δακτύλιόν δακτυλιος ring σου σου of you; your καὶ και and; even τὸν ο the ὁρμίσκον ορμισκος and; even τὴν ο the ῥάβδον ραβδος rod τὴν ο the ἐν εν in τῇ ο the χειρί χειρ hand σου σου of you; your καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτῇ αυτος he; him καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in πρὸς προς to; toward αὐτήν αυτος he; him καὶ και and; even ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἔλαβεν λαμβανω take; get ἐξ εκ from; out of αὐτοῦ αυτος he; him
38:18 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say מָ֣ה mˈā מָה what הָֽ hˈā הַ the עֵרָבֹון֮ ʕērāvôn עֵרָבֹון pledge אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אֶתֶּן־ ʔetten- נתן give לָּךְ֒ llāḵ לְ to וַ wa וְ and תֹּ֗אמֶר ttˈōmer אמר say חֹתָֽמְךָ֙ ḥōṯˈāmᵊḵā חֹותָם seal וּ û וְ and פְתִילֶ֔ךָ fᵊṯîlˈeḵā פָּתִיל cord וּ û וְ and מַטְּךָ֖ maṭṭᵊḵˌā מַטֶּה staff אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in יָדֶ֑ךָ yāḏˈeḵā יָד hand וַ wa וְ and יִּתֶּן־ yyitten- נתן give לָּ֛הּ llˈāh לְ to וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come אֵלֶ֖יהָ ʔēlˌeʸhā אֶל to וַ wa וְ and תַּ֥הַר ttˌahar הרה be pregnant לֹֽו׃ lˈô לְ to
38:18. ait Iudas quid vis tibi pro arrabone dari respondit anulum tuum et armillam et baculum quem manu tenes ad unum igitur coitum concepit mulierJuda said: What wilt thou have for a pledge? She answered: Thy ring and bracelet, and the staff which thou holdest in thy hand. The woman therefore at one copulation conceived.
18. And he said, What pledge shall I give thee? And she said, Thy signet and thy cord, and thy staff that is in thine hand. And he gave them to her, and came in unto her, and she conceived by him.
38:18. Judah said, “What do you want to be given for a pledge?” She responded, “Your ring and bracelet, and the staff that you hold in your hand.” Thereupon, the woman, from one sexual encounter, conceived.
38:18. And he said, What pledge shall I give thee? And she said, Thy signet, and thy bracelets, and thy staff that [is] in thine hand. And he gave [it] her, and came in unto her, and she conceived by him.
And he said, What pledge shall I give thee? And she said, Thy signet, and thy bracelets, and thy staff that [is] in thine hand. And he gave [it] her, and came in unto her, and she conceived by him:

18: Он сказал: какой дать тебе залог? Она сказала: печать твою, и перевязь твою, и трость твою, которая в руке твоей. И дал он ей и вошел к ней; и она зачала от него.
38:18
ο the
δὲ δε though; while
εἶπεν επω say; speak
τίνα τις.1 who?; what?
τὸν ο the
ἀρραβῶνά αρραβων collateral
σοι σοι you
δώσω διδωμι give; deposit
ο the
δὲ δε though; while
εἶπεν επω say; speak
τὸν ο the
δακτύλιόν δακτυλιος ring
σου σου of you; your
καὶ και and; even
τὸν ο the
ὁρμίσκον ορμισκος and; even
τὴν ο the
ῥάβδον ραβδος rod
τὴν ο the
ἐν εν in
τῇ ο the
χειρί χειρ hand
σου σου of you; your
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτῇ αυτος he; him
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
πρὸς προς to; toward
αὐτήν αυτος he; him
καὶ και and; even
ἐν εν in
γαστρὶ γαστηρ stomach; pregnant
ἔλαβεν λαμβανω take; get
ἐξ εκ from; out of
αὐτοῦ αυτος he; him
38:18
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
מָ֣ה mˈā מָה what
הָֽ hˈā הַ the
עֵרָבֹון֮ ʕērāvôn עֵרָבֹון pledge
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אֶתֶּן־ ʔetten- נתן give
לָּךְ֒ llāḵ לְ to
וַ wa וְ and
תֹּ֗אמֶר ttˈōmer אמר say
חֹתָֽמְךָ֙ ḥōṯˈāmᵊḵā חֹותָם seal
וּ û וְ and
פְתִילֶ֔ךָ fᵊṯîlˈeḵā פָּתִיל cord
וּ û וְ and
מַטְּךָ֖ maṭṭᵊḵˌā מַטֶּה staff
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
יָדֶ֑ךָ yāḏˈeḵā יָד hand
וַ wa וְ and
יִּתֶּן־ yyitten- נתן give
לָּ֛הּ llˈāh לְ to
וַ wa וְ and
יָּבֹ֥א yyāvˌō בוא come
אֵלֶ֖יהָ ʔēlˌeʸhā אֶל to
וַ wa וְ and
תַּ֥הַר ttˌahar הרה be pregnant
לֹֽו׃ lˈô לְ to
38:18. ait Iudas quid vis tibi pro arrabone dari respondit anulum tuum et armillam et baculum quem manu tenes ad unum igitur coitum concepit mulier
Juda said: What wilt thou have for a pledge? She answered: Thy ring and bracelet, and the staff which thou holdest in thy hand. The woman therefore at one copulation conceived.
38:18. Judah said, “What do you want to be given for a pledge?” She responded, “Your ring and bracelet, and the staff that you hold in your hand.” Thereupon, the woman, from one sexual encounter, conceived.
38:18. And he said, What pledge shall I give thee? And she said, Thy signet, and thy bracelets, and thy staff that [is] in thine hand. And he gave [it] her, and came in unto her, and she conceived by him.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:18: Thy signet: Chothem, or chothemeth, as in Gen 38:25, is properly a ring-seal, with which impressions were made to ascertain property, etc. From Jer 22:24, we find that it was worn on the hand; though it might also have been suspended from the neck by a ribband, as the Arabs still wear it. Gen 38:25, Gen 38:26; Jer 22:24; Luk 15:22
bracelets: Pathil, from pathal, to twist, wreathe, may denote either a wreath for the arm or neck, a twisted collar, or bracelet. In the former sense the LXX render it by ορμισκον, and Aquila and Symmachus by στρεπτον; and in the latter sense, the Vulgate renders it by armillam. It may have been a collar by which the signet was suspended; though its being used in the plural seems to favour the opinion of its being a bracelet.
gave it her: Gen 38:25, Gen 38:26; Hos 4:11
John Gill
38:18 And he said, what pledge shall I give thee?.... Being willing to part with anything for the gratification of his lust:
and she said, thy signet, and thy bracelets, and thy staff that is in thine hand; she asks all these, that if one should be lost, or fail of being sufficient proof, the other might: the first of these the Septuagint version renders, "thy ring"; the ring upon his finger, which had a seal on it, and was the signet of his right hand; so Onkelos and Ben Melech: the second word seems not so well rendered, since "bracelets" were wore by women and not men: Jarchi takes it to be a garment with which he was covered; so Ben Melech and the Targum, a cloak, which is not likely, that she should desire him to strip off his clothes: it seems to be either a covering of his head, a wrap of linen such as the Turks wear, or else a handkerchief he had in his pocket; and the staff in his hand was either his walking staff or a shepherd's crook or staff:
and he gave it her, all the above things as a pledge:
and came in unto her; not on the public road, but in some private place at some distance, to which they retired. Maimonides (c) says, before the law was given, if a man met a woman in the street, and he and she agreed, he gave her hire, and he lay with her, and went away, and such an one was called "Kedeshah", a harlot, the word used afterwards for Tamar:
and she conceived by him; she proved with child upon it.
(c) Hilchot lshot, c. 1. sect. 4.
Robert Jamieson, A. R. Fausset and David Brown
38:18 signet, &c.--Bracelets, including armlets, were worn by men as well as women among the Hebrews. But the Hebrew word here rendered "bracelets," is everywhere else translated "lace" or "ribbon"; so that as the signet alone was probably more than an equivalent for the kid, it is not easy to conjecture why the other things were given in addition, except by supposing the perforated seal was attached by a ribbon to the staff.
38:1938:19: եւ յարեաւ գնաց։ Եւ եհան ՚ի բաց զձորձն իւր յինքենէ. եւ զգեցաւ զհանդերձն այրութեան իւրոյ[363]։ [363] Յօրինակին պակասէր. Եւ յարեաւ գնաց, եւ եհան։
19 եւ վեր կացաւ գնաց: Նա իր վրայից հանեց քողը եւ հագաւ այրիութեան իր զգեստները:
19 Ապա ելաւ ու գնաց ու իր վրայէն քօղը հանեց ու իր որբեւարութեան հանդերձները հագաւ։
Եւ յարեաւ գնաց, եւ եհան ի բաց զձորձն իւր յինքենէ, եւ զգեցաւ զհանդերձն այրութեան իւրոյ:

38:19: եւ յարեաւ գնաց։ Եւ եհան ՚ի բաց զձորձն իւր յինքենէ. եւ զգեցաւ զհանդերձն այրութեան իւրոյ[363]։
[363] Յօրինակին պակասէր. Եւ յարեաւ գնաց, եւ եհան։
19 եւ վեր կացաւ գնաց: Նա իր վրայից հանեց քողը եւ հագաւ այրիութեան իր զգեստները:
19 Ապա ելաւ ու գնաց ու իր վրայէն քօղը հանեց ու իր որբեւարութեան հանդերձները հագաւ։
zohrab-1805▾ eastern-1994▾ western am▾
38:1919: И, встав, пошла, сняла с себя покрывало свое и оделась в одежду вдовства своего.
38:19 καὶ και and; even ἀναστᾶσα ανιστημι stand up; resurrect ἀπῆλθεν απερχομαι go off; go away καὶ και and; even περιείλατο περιαιρεω disconnect; remove τὸ ο the θέριστρον θεριστρον from; away ἑαυτῆς εαυτου of himself; his own καὶ και and; even ἐνεδύσατο ενδυω dress in; wear τὰ ο the ἱμάτια ιματιον clothing; clothes τῆς ο the χηρεύσεως χηρευσις he; him
38:19 וַ wa וְ and תָּ֣קָם ttˈāqom קום arise וַ wa וְ and תֵּ֔לֶךְ ttˈēleḵ הלך walk וַ wa וְ and תָּ֥סַר ttˌāsar סור turn aside צְעִיפָ֖הּ ṣᵊʕîfˌāh צָעִיף shawl מֵ mē מִן from עָלֶ֑יהָ ʕālˈeʸhā עַל upon וַ wa וְ and תִּלְבַּ֖שׁ ttilbˌaš לבשׁ cloth בִּגְדֵ֥י biḡᵊḏˌê בֶּגֶד garment אַלְמְנוּתָֽהּ׃ ʔalmᵊnûṯˈāh אַלְמָנוּת widowhood
38:19. et surgens abiit depositoque habitu quem adsumpserat induta est viduitatis vestibusAnd she arose and went her way: and putting off the apparel which she had taken, put on the garments of her widowhood.
19. And she arose, and went away, and put off her veil from her, and put on the garments of her widowhood.
38:19. And she arose and went away. And storing away the garments that she had taken up, she was clothed in the garments of her widowhood.
38:19. And she arose, and went away, and laid by her vail from her, and put on the garments of her widowhood.
And she arose, and went away, and laid by her vail from her, and put on the garments of her widowhood:

19: И, встав, пошла, сняла с себя покрывало свое и оделась в одежду вдовства своего.
38:19
καὶ και and; even
ἀναστᾶσα ανιστημι stand up; resurrect
ἀπῆλθεν απερχομαι go off; go away
καὶ και and; even
περιείλατο περιαιρεω disconnect; remove
τὸ ο the
θέριστρον θεριστρον from; away
ἑαυτῆς εαυτου of himself; his own
καὶ και and; even
ἐνεδύσατο ενδυω dress in; wear
τὰ ο the
ἱμάτια ιματιον clothing; clothes
τῆς ο the
χηρεύσεως χηρευσις he; him
38:19
וַ wa וְ and
תָּ֣קָם ttˈāqom קום arise
וַ wa וְ and
תֵּ֔לֶךְ ttˈēleḵ הלך walk
וַ wa וְ and
תָּ֥סַר ttˌāsar סור turn aside
צְעִיפָ֖הּ ṣᵊʕîfˌāh צָעִיף shawl
מֵ מִן from
עָלֶ֑יהָ ʕālˈeʸhā עַל upon
וַ wa וְ and
תִּלְבַּ֖שׁ ttilbˌaš לבשׁ cloth
בִּגְדֵ֥י biḡᵊḏˌê בֶּגֶד garment
אַלְמְנוּתָֽהּ׃ ʔalmᵊnûṯˈāh אַלְמָנוּת widowhood
38:19. et surgens abiit depositoque habitu quem adsumpserat induta est viduitatis vestibus
And she arose and went her way: and putting off the apparel which she had taken, put on the garments of her widowhood.
38:19. And she arose and went away. And storing away the garments that she had taken up, she was clothed in the garments of her widowhood.
38:19. And she arose, and went away, and laid by her vail from her, and put on the garments of her widowhood.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Потифар «воспылал гневом»; на кого — на Иосифа или на жену, не сказано. По иудейским толковникам, Потифар не поверил обвинению жены своей, потому что в противном случае он казнил бы человека, покусившегося осквернить его ложе; но он не хотел далее расследовать дело, избегая позора для себя и семьи своей. Что однако гнев его по крайней мере в первое время обращен был на Иосифа, а не на жену, видно из последствия описанного происшествия и изложенной клеветы: он заключает Иосифа в темницу (ст. 20), вероятно, и не выслушав обвиняемого, о самозащите которого текст ничего не говорит. «Если, — говорит святой Иоанн Златоуст (Бес. 62, с. 669) о Потифаре, — он не верил, то не следовало заключать его в темницу; а если поверил тому, что слова египтянки правдивы, то Иосиф заслуживал уже не заключения в темницу, а смертной казни и самого высшего наказания… Но рука Вышнего удержала чужеземца, и не допустила его тотчас устремиться на убийство юноши».

Милость Божья к Иосифу.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:19: laid by her veil: Gen 38:14; Sa2 14:2, Sa2 14:5
John Gill
38:19 And she arose and went away,.... To her father's house immediately, as soon as ever she had parted with Judah; and lest she should be found by the person that would be sent with the kid, and be discovered, she made all the haste she could:
and laid by her veil from her, and put on the garments of her widowhood; that it might not be known or suspected that she had been abroad.
38:2038:20: Եւ առաքեաց Յուդա ուլ այծեաց ՚ի ձեռն հովուին իւրոյ Ոդողոմացւոյ առնուլ զգրաւականն ՚ի կնոջէ անտի, եւ ո՛չ եգիտ զնա։
20 Յուդան իր ոդողոմացի հովուի միջոցով այծի ուլ ուղարկեց, որպէսզի այդ կնոջից յետ ստանայ գրաւը, բայց հովիւը չգտաւ նրան:
20 Յուդա իր բարեկամին, Ոդողոմացիին ձեռքով այծին ուլը ղրկեց, որպէս զի կնոջ ձեռքէն գրաւը առնէ. բայց չգտաւ զանիկա։
Եւ առաքեաց Յուդա ուլ այծեաց ի ձեռն [523]հովուին իւրոյ Ոդողոմացւոյ առնուլ զգրաւականն ի կնոջէ անտի. եւ ոչ եգիտ զնա:

38:20: Եւ առաքեաց Յուդա ուլ այծեաց ՚ի ձեռն հովուին իւրոյ Ոդողոմացւոյ առնուլ զգրաւականն ՚ի կնոջէ անտի, եւ ո՛չ եգիտ զնա։
20 Յուդան իր ոդողոմացի հովուի միջոցով այծի ուլ ուղարկեց, որպէսզի այդ կնոջից յետ ստանայ գրաւը, բայց հովիւը չգտաւ նրան:
20 Յուդա իր բարեկամին, Ոդողոմացիին ձեռքով այծին ուլը ղրկեց, որպէս զի կնոջ ձեռքէն գրաւը առնէ. բայց չգտաւ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
38:2020: Иуда же послал козленка чрез друга своего Одолламитянина, чтобы взять залог из руки женщины, но он не нашел ее.
38:20 ἀπέστειλεν αποστελλω send off / away δὲ δε though; while Ιουδας ιουδας Ioudas; Iuthas τὸν ο the ἔριφον εριφος kid ἐξ εκ from; out of αἰγῶν αιξ in χειρὶ χειρ hand τοῦ ο the ποιμένος ποιμην shepherd αὐτοῦ αυτος he; him τοῦ ο the Οδολλαμίτου οδολλαμιτης obtain τὸν ο the ἀρραβῶνα αρραβων collateral παρὰ παρα from; by τῆς ο the γυναικός γυνη woman; wife καὶ και and; even οὐχ ου not εὗρεν ευρισκω find αὐτήν αυτος he; him
38:20 וַ wa וְ and יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send יְהוּדָ֜ה yᵊhûḏˈā יְהוּדָה Judah אֶת־ ʔeṯ- אֵת [object marker] גְּדִ֣י gᵊḏˈî גְּדִי goat הָֽ hˈā הַ the עִזִּ֗ים ʕizzˈîm עֵז goat בְּ bᵊ בְּ in יַד֙ yˌaḏ יָד hand רֵעֵ֣הוּ rēʕˈēhû רֵעַ fellow הָֽ hˈā הַ the עֲדֻלָּמִ֔י ʕᵃḏullāmˈî עֲדֻלָּמִי Adullamite לָ lā לְ to קַ֥חַת qˌaḥaṯ לקח take הָ hā הַ the עֵרָבֹ֖ון ʕērāvˌôn עֵרָבֹון pledge מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand הָ hā הַ the אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman וְ wᵊ וְ and לֹ֖א lˌō לֹא not מְצָאָֽהּ׃ mᵊṣāʔˈāh מצא find
38:20. misit autem Iudas hedum per pastorem suum Odollamitem ut reciperet pignus quod dederat mulieri qui cum non invenisset eamAnd Juda sent a kid by his shepherd, the Odollamite, that he might receive the pledge again, which he had given to the woman: but he, not finding her,
20. And Judah sent the kid of the goats by the hand of his friend the Adullamite, to receive the pledge from the woman’s hand: but he found her not.
38:20. Then Judah sent a young goat by his shepherd, the Adullamite, so that he might receive the pledge that he had given to the woman. But, when he had not found her,
38:20. And Judah sent the kid by the hand of his friend the Adullamite, to receive [his] pledge from the woman’s hand: but he found her not.
And Judah sent the kid by the hand of his friend the Adullamite, to receive [his] pledge from the woman' s hand: but he found her not:

20: Иуда же послал козленка чрез друга своего Одолламитянина, чтобы взять залог из руки женщины, но он не нашел ее.
38:20
ἀπέστειλεν αποστελλω send off / away
δὲ δε though; while
Ιουδας ιουδας Ioudas; Iuthas
τὸν ο the
ἔριφον εριφος kid
ἐξ εκ from; out of
αἰγῶν αιξ in
χειρὶ χειρ hand
τοῦ ο the
ποιμένος ποιμην shepherd
αὐτοῦ αυτος he; him
τοῦ ο the
Οδολλαμίτου οδολλαμιτης obtain
τὸν ο the
ἀρραβῶνα αρραβων collateral
παρὰ παρα from; by
τῆς ο the
γυναικός γυνη woman; wife
καὶ και and; even
οὐχ ου not
εὗρεν ευρισκω find
αὐτήν αυτος he; him
38:20
וַ wa וְ and
יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send
יְהוּדָ֜ה yᵊhûḏˈā יְהוּדָה Judah
אֶת־ ʔeṯ- אֵת [object marker]
גְּדִ֣י gᵊḏˈî גְּדִי goat
הָֽ hˈā הַ the
עִזִּ֗ים ʕizzˈîm עֵז goat
בְּ bᵊ בְּ in
יַד֙ yˌaḏ יָד hand
רֵעֵ֣הוּ rēʕˈēhû רֵעַ fellow
הָֽ hˈā הַ the
עֲדֻלָּמִ֔י ʕᵃḏullāmˈî עֲדֻלָּמִי Adullamite
לָ לְ to
קַ֥חַת qˌaḥaṯ לקח take
הָ הַ the
עֵרָבֹ֖ון ʕērāvˌôn עֵרָבֹון pledge
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
הָ הַ the
אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman
וְ wᵊ וְ and
לֹ֖א lˌō לֹא not
מְצָאָֽהּ׃ mᵊṣāʔˈāh מצא find
38:20. misit autem Iudas hedum per pastorem suum Odollamitem ut reciperet pignus quod dederat mulieri qui cum non invenisset eam
And Juda sent a kid by his shepherd, the Odollamite, that he might receive the pledge again, which he had given to the woman: but he, not finding her,
38:20. Then Judah sent a young goat by his shepherd, the Adullamite, so that he might receive the pledge that he had given to the woman. But, when he had not found her,
38:20. And Judah sent the kid by the hand of his friend the Adullamite, to receive [his] pledge from the woman’s hand: but he found her not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-23: Название темницы — sohar, не встречающееся нигде в Библии, кроме истории Иосифа (39:20–23; 40:3–5), и употребляемое здесь с пояснительным замечанием: место, «где заключены узники царя» (т. е. преступники государственные), Абен-Эзра считал египетским словом, а Яблонский сближал это слово с коптск. soncharch — «стража связанных». Но Гезениус находит возможным видеть здесь слово одного корня с еврейским sachar, ограждать, откуда sohar (sochar) — укрепление, что наиболее подходит к ocurwma у LXX-ти (слав. «твердыня»). Начальник темницы (ст. 21, 22, 23), у которого Иосиф заслужил благоволение, отличен от Потифара, при доме которого, вероятно, находилась темница и которому начальник последней был, вероятно, подчинен. Так исчезает противоречие, находимое критиками в библейском рассказе — в том именно, что Иосиф имел двух господ и что было 2: начальника стражи. Пс 104:17–18, упоминает о заключении Иосифа в оковы; но это было, вероятно, лишь в первое время по заключении. Заключен был Иосиф, может быть, 28: лет от роду, так как после 2-летнего заключения, при возвышении на пост первого министра фараона, он имел 30: лет (41:46).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:20: his friend: Gen 20:9; Lev 19:17; Jdg 14:20; Sa2 13:3; Luk 23:12
Geneva 1599
38:20 And Judah sent the kid by the hand of his (f) friend the Adullamite, to receive [his] pledge from the woman's hand: but he found her not.
(f) That his wickedness might not be known to others.
John Gill
38:20 And Judah sent the kid by the hand of his friend the Adullamite,.... Who went with him to Timnath, and was privy to all this wickedness, and kept the secret; but would have acted the more friendly and faithful part had he dissuaded him from it: him he employed to carry the kid he had promised, and not any of his servants, for the greater secrecy: and
to receive his pledge from the woman's hand; his signet, bracelets, and staff, or whatever they were:
but he found her not; she was gone from the place where she sat, or where she retired to with Judah.
38:2138:21: Եհարց զարս տեղւոյն եւ ասէ ցնոսա. Ո՞ւր է բոզն որ էր յԵնան ՚ի վերայ ճանապարհիս։
21 Դիմելով տեղի մարդկանց՝ նա հարցրեց նրանց. «Ու՞ր է այն բոզը, որ Ենանում էր, ճանապարհի վրայ»:
21 Այն տեղի մարդոց հարցուց՝ ըսելով. «Ճամբուն վրայ Ենայիմի մէջ եղած բոզը ո՞ւր է»։ Անոնք ըսին. «Հոս բոզ չկայ»։
Եհարց զարս տեղւոյն եւ ասէ ցնոսա. Ո՞ւր է բոզն որ էր յԵնան ի վերայ ճանապարհիս: Եւ ասեն. չէր աստ ուրեք բոզ:

38:21: Եհարց զարս տեղւոյն եւ ասէ ցնոսա. Ո՞ւր է բոզն որ էր յԵնան ՚ի վերայ ճանապարհիս։
21 Դիմելով տեղի մարդկանց՝ նա հարցրեց նրանց. «Ու՞ր է այն բոզը, որ Ենանում էր, ճանապարհի վրայ»:
21 Այն տեղի մարդոց հարցուց՝ ըսելով. «Ճամբուն վրայ Ենայիմի մէջ եղած բոզը ո՞ւր է»։ Անոնք ըսին. «Հոս բոզ չկայ»։
zohrab-1805▾ eastern-1994▾ western am▾
38:2121: И спросил жителей того места, говоря: где блудница, [которая] [была] в Енаиме при дороге? Но они сказали: здесь не было блудницы.
38:21 ἐπηρώτησεν επερωταω interrogate; inquire of δὲ δε though; while τοὺς ο the ἄνδρας ανηρ man; husband τοὺς ο the ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality ποῦ που.1 where? ἐστιν ειμι be ἡ ο the πόρνη πορνη prostitute ἡ ο the γενομένη γινομαι happen; become ἐν εν in Αιναν αιναν in; on τῆς ο the ὁδοῦ οδος way; journey καὶ και and; even εἶπαν επω say; speak οὐκ ου not ἦν ειμι be ἐνταῦθα ενταυθα prostitute
38:21 וַ wa וְ and יִּשְׁאַ֞ל yyišʔˈal שׁאל ask אֶת־ ʔeṯ- אֵת [object marker] אַנְשֵׁ֤י ʔanšˈê אִישׁ man מְקֹמָהּ֙ mᵊqōmˌāh מָקֹום place לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say אַיֵּ֧ה ʔayyˈē אַיֵּה where הַ ha הַ the קְּדֵשָׁ֛ה qqᵊḏēšˈā קָדֵשׁ temple prostitute הִ֥וא hˌiw הִיא she בָ vā בְּ in † הַ the עֵינַ֖יִם ʕênˌayim עֵינַיִם Enaim עַל־ ʕal- עַל upon הַ ha הַ the דָּ֑רֶךְ ddˈāreḵ דֶּרֶךְ way וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say לֹא־ lō- לֹא not הָיְתָ֥ה hāyᵊṯˌā היה be בָ vā בְּ in זֶ֖ה zˌeh זֶה this קְדֵשָֽׁה׃ qᵊḏēšˈā קָדֵשׁ temple prostitute
38:21. interrogavit homines loci illius ubi est mulier quae sedebat in bivio respondentibus cunctis non fuit in loco isto meretrixAsked the men of that place: Where is the woman that sat in the cross way? And when they all made answer: There was no harlot in this place,
21. Then he asked the men of her place, saying, Where is the harlot, that was at Enaim by the way side? And they said, There hath been no harlot here.
38:21. he questioned the men of that place: “Where is the woman who sat at the crossroad?” And they all responded, “There has been no harlot in this place.”
38:21. Then he asked the men of that place, saying, Where [is] the harlot, that [was] openly by the way side? And they said, There was no harlot in this [place].
Then he asked the men of that place, saying, Where [is] the harlot, that [was] openly by the way side? And they said, There was no harlot in this:

21: И спросил жителей того места, говоря: где блудница, [которая] [была] в Енаиме при дороге? Но они сказали: здесь не было блудницы.
38:21
ἐπηρώτησεν επερωταω interrogate; inquire of
δὲ δε though; while
τοὺς ο the
ἄνδρας ανηρ man; husband
τοὺς ο the
ἐκ εκ from; out of
τοῦ ο the
τόπου τοπος place; locality
ποῦ που.1 where?
ἐστιν ειμι be
ο the
πόρνη πορνη prostitute
ο the
γενομένη γινομαι happen; become
ἐν εν in
Αιναν αιναν in; on
τῆς ο the
ὁδοῦ οδος way; journey
καὶ και and; even
εἶπαν επω say; speak
οὐκ ου not
ἦν ειμι be
ἐνταῦθα ενταυθα prostitute
38:21
וַ wa וְ and
יִּשְׁאַ֞ל yyišʔˈal שׁאל ask
אֶת־ ʔeṯ- אֵת [object marker]
אַנְשֵׁ֤י ʔanšˈê אִישׁ man
מְקֹמָהּ֙ mᵊqōmˌāh מָקֹום place
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
אַיֵּ֧ה ʔayyˈē אַיֵּה where
הַ ha הַ the
קְּדֵשָׁ֛ה qqᵊḏēšˈā קָדֵשׁ temple prostitute
הִ֥וא hˌiw הִיא she
בָ בְּ in
הַ the
עֵינַ֖יִם ʕênˌayim עֵינַיִם Enaim
עַל־ ʕal- עַל upon
הַ ha הַ the
דָּ֑רֶךְ ddˈāreḵ דֶּרֶךְ way
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
לֹא־ lō- לֹא not
הָיְתָ֥ה hāyᵊṯˌā היה be
בָ בְּ in
זֶ֖ה zˌeh זֶה this
קְדֵשָֽׁה׃ qᵊḏēšˈā קָדֵשׁ temple prostitute
38:21. interrogavit homines loci illius ubi est mulier quae sedebat in bivio respondentibus cunctis non fuit in loco isto meretrix
Asked the men of that place: Where is the woman that sat in the cross way? And when they all made answer: There was no harlot in this place,
38:21. he questioned the men of that place: “Where is the woman who sat at the crossroad?” And they all responded, “There has been no harlot in this place.”
38:21. Then he asked the men of that place, saying, Where [is] the harlot, that [was] openly by the way side? And they said, There was no harlot in this [place].
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Adam Clarke: Commentary on the Bible - 1831
38:21: Where is the harlot that was openly by the wayside? - Our translators often render different Hebrew words by the same term in English, and thus many important shades of meaning, which involve traits of character, are lost. In Gen 38:15, Tamar is called a harlot, זונה zonah, which, as we have already seen, signifies a person who prostitutes herself for money. In this verse she is called a harlot in our version; but the original is not זונה but קדשה kedeshah, a holy or consecrated person, from קדש kadash, to make holy, or to consecrate to religious purposes. And the word here must necessarily signify a person consecrated by prostitution to the worship of some impure goddess.
The public prostitutes in the temple of Venus are called ἱεροδουλοι γυναικες, holy or consecrated female servants, by Strabo; and it appears from the words zonah and kedeshah above, that impure rites and public prostitution prevailed in the worship of the Canaanites in the time of Judah. And among these people we have much reason to believe that Astarte and Asteroth occupied the same place in their theology as Venus did among the Greeks and Romans, and were worshipped with the same impure rites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:21: openly by the way side: or, in Enajim, Gen 38:14
John Gill
38:21 Then he asked the men of that place,.... Or "of her place" (d), of the woman's place, supposing that she dwelt somewhere thereabout:
saying, where is the harlot that was openly by the wayside? that sat there very publicly some little time ago: the word for "harlot" (e) comes from another, which signifies to sanctify or separate to holy uses; and harlots were so called, either by an antiphrasis, by way of contradiction, being unholy; or because, as Jarchi observes, they were separated and destined to whoredom; or because they were such as were devoted to Venus, and the worshippers of her, and prostitutes in her temple, and in the temples of other Heathen deities; but it is questionable whether such practices as yet were used:
and they said, there was no harlot in this place; they had not known any harlot to frequent that place lately, and Tamar sat there so small a time as not to have been observed by them.
(d) "viros loci ejus, scil mulieris", Piscator, Schimdt. (e)
38:2238:22: Եւ ասեն. Չէ՛ր աստ ուրեք բոզ։ Եւ դարձաւ առ Յուդա, եւ ասէ. Ո՛չ գտի։ Եւ արք տեղւոյն ասեն՝ թէ չի՛ք աստ բոզ։
22 Նրանք պատասխանեցին. «Այստեղ ոչ մի բոզ չի եղել»: Վերադառնալով Յուդայի մօտ՝ նա ասաց. «Նրան չգտայ: Տեղի մարդիկ էլ ասացին. “Այստեղ բոզ չկայ”»:
22 Բարեկամը դարձաւ Յուդային ու ըսաւ. «Չգտայ զանիկա եւ այն տեղի մարդիկն ալ ըսին թէ ‘Հոս բոզ չկայ’»։
Եւ դարձաւ առ Յուդա եւ ասէ. Ոչ գտի: Եւ արք տեղւոյն ասեն թէ չիք աստ բոզ:

38:22: Եւ ասեն. Չէ՛ր աստ ուրեք բոզ։ Եւ դարձաւ առ Յուդա, եւ ասէ. Ո՛չ գտի։ Եւ արք տեղւոյն ասեն՝ թէ չի՛ք աստ բոզ։
22 Նրանք պատասխանեցին. «Այստեղ ոչ մի բոզ չի եղել»: Վերադառնալով Յուդայի մօտ՝ նա ասաց. «Նրան չգտայ: Տեղի մարդիկ էլ ասացին. “Այստեղ բոզ չկայ”»:
22 Բարեկամը դարձաւ Յուդային ու ըսաւ. «Չգտայ զանիկա եւ այն տեղի մարդիկն ալ ըսին թէ ‘Հոս բոզ չկայ’»։
zohrab-1805▾ eastern-1994▾ western am▾
38:2222: И возвратился он к Иуде и сказал: я не нашел ее; да и жители места того сказали: здесь не было блудницы.
38:22 καὶ και and; even ἀπεστράφη αποστρεφω turn away; alienate πρὸς προς to; toward Ιουδαν ιουδας Ioudas; Iuthas καὶ και and; even εἶπεν επω say; speak οὐχ ου not εὗρον ευρισκω find καὶ και and; even οἱ ο the ἄνθρωποι ανθρωπος person; human οἱ ο the ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality λέγουσιν λεγω tell; declare μὴ μη not εἶναι ειμι be ὧδε ωδε here πόρνην πορνη prostitute
38:22 וַ wa וְ and יָּ֨שָׁב֙ yyˈāšov שׁוב return אֶל־ ʔel- אֶל to יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say לֹ֣א lˈō לֹא not מְצָאתִ֑יהָ mᵊṣāṯˈîhā מצא find וְ wᵊ וְ and גַ֨ם ḡˌam גַּם even אַנְשֵׁ֤י ʔanšˈê אִישׁ man הַ ha הַ the מָּקֹום֙ mmāqôm מָקֹום place אָֽמְר֔וּ ʔˈāmᵊrˈû אמר say לֹא־ lō- לֹא not הָיְתָ֥ה hāyᵊṯˌā היה be בָ vā בְּ in זֶ֖ה zˌeh זֶה this קְדֵשָֽׁה׃ qᵊḏēšˈā קָדֵשׁ temple prostitute
38:22. reversus est ad Iudam et dixit ei non inveni eam sed et homines loci illius dixerunt mihi numquam ibi sedisse scortumHe returned to Juda, and said to him: I have not found her; moreover, the men of that place said to me, that there never sat a harlot there.
22. And he returned to Judah, and said, I have not found her; and also the men of the place said, There hath been no harlot here.
38:22. He returned to Judah, and he said to him: “I did not find her. Moreover, the men of that place told me that a prostitute had never sat there.”
38:22. And he returned to Judah, and said, I cannot find her; and also the men of the place said, [that] there was no harlot in this [place].
And he returned to Judah, and said, I cannot find her; and also the men of the place said, [that] there was no harlot in this:

22: И возвратился он к Иуде и сказал: я не нашел ее; да и жители места того сказали: здесь не было блудницы.
38:22
καὶ και and; even
ἀπεστράφη αποστρεφω turn away; alienate
πρὸς προς to; toward
Ιουδαν ιουδας Ioudas; Iuthas
καὶ και and; even
εἶπεν επω say; speak
οὐχ ου not
εὗρον ευρισκω find
καὶ και and; even
οἱ ο the
ἄνθρωποι ανθρωπος person; human
οἱ ο the
ἐκ εκ from; out of
τοῦ ο the
τόπου τοπος place; locality
λέγουσιν λεγω tell; declare
μὴ μη not
εἶναι ειμι be
ὧδε ωδε here
πόρνην πορνη prostitute
38:22
וַ wa וְ and
יָּ֨שָׁב֙ yyˈāšov שׁוב return
אֶל־ ʔel- אֶל to
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
לֹ֣א lˈō לֹא not
מְצָאתִ֑יהָ mᵊṣāṯˈîhā מצא find
וְ wᵊ וְ and
גַ֨ם ḡˌam גַּם even
אַנְשֵׁ֤י ʔanšˈê אִישׁ man
הַ ha הַ the
מָּקֹום֙ mmāqôm מָקֹום place
אָֽמְר֔וּ ʔˈāmᵊrˈû אמר say
לֹא־ lō- לֹא not
הָיְתָ֥ה hāyᵊṯˌā היה be
בָ בְּ in
זֶ֖ה zˌeh זֶה this
קְדֵשָֽׁה׃ qᵊḏēšˈā קָדֵשׁ temple prostitute
38:22. reversus est ad Iudam et dixit ei non inveni eam sed et homines loci illius dixerunt mihi numquam ibi sedisse scortum
He returned to Juda, and said to him: I have not found her; moreover, the men of that place said to me, that there never sat a harlot there.
38:22. He returned to Judah, and he said to him: “I did not find her. Moreover, the men of that place told me that a prostitute had never sat there.”
38:22. And he returned to Judah, and said, I cannot find her; and also the men of the place said, [that] there was no harlot in this [place].
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John Gill
38:22 And he returned to Judah, and said, I cannot find her,.... That is, the Adullamite returned to him, and informed him that he could not find the harlot to whom he was sent to deliver the kid and receive the pledge, after he had made the strictest inquiry for her he could:
and also the men of the place said, that there was no harlot in this place; by which it appears, that near the place where Tamar was, there was a town or city, and which was so free from such infamous persons, that there was not one in it that was known to be of such a character, at least, that in such a public manner exposed herself: it would be well if the same could be said of many other places.
38:2338:23: Ասէ Յուդա. Նմա՛ լիցի այն. այլ զի մի՛ ծաղր կացցուք, ես ետու տանել զուլդ, եւ դու ո՛չ գտեր։
23 Յուդան ասաց. «Գրաւը նրան թող մնայ, միայն թէ ծաղրի առարկայ չդառնանք: Ես ուլը տուել եմ, որ տանես, դու էլ այդ կնոջը չես գտել»:
23 Յուդա ըսաւ. «Իրեն թող ըլլայ, որպէս զի խայտառակ չըլլանք. ահա ես այս ուլը ղրկեցի ու դուն չգտար զանիկա»։
Ասէ Յուդա. Նմա լիցի այն, այլ զի մի՛ ծաղր կացցուք. ես ետու տանել զուլդ, եւ դու ոչ գտեր:

38:23: Ասէ Յուդա. Նմա՛ լիցի այն. այլ զի մի՛ ծաղր կացցուք, ես ետու տանել զուլդ, եւ դու ո՛չ գտեր։
23 Յուդան ասաց. «Գրաւը նրան թող մնայ, միայն թէ ծաղրի առարկայ չդառնանք: Ես ուլը տուել եմ, որ տանես, դու էլ այդ կնոջը չես գտել»:
23 Յուդա ըսաւ. «Իրեն թող ըլլայ, որպէս զի խայտառակ չըլլանք. ահա ես այս ուլը ղրկեցի ու դուն չգտար զանիկա»։
zohrab-1805▾ eastern-1994▾ western am▾
38:2323: Иуда сказал: пусть она возьмет себе, чтобы только не стали над нами смеяться; вот, я посылал этого козленка, но ты не нашел ее.
38:23 εἶπεν επω say; speak δὲ δε though; while Ιουδας ιουδας Ioudas; Iuthas ἐχέτω εχω have; hold αὐτά αυτος he; him ἀλλὰ αλλα but μήποτε μηποτε lest; unless καταγελασθῶμεν καταγελαω ridicule ἐγὼ εγω I μὲν μεν first of all ἀπέσταλκα αποστελλω send off / away τὸν ο the ἔριφον εριφος kid τοῦτον ουτος this; he σὺ συ you δὲ δε though; while οὐχ ου not εὕρηκας ευρισκω find
38:23 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah תִּֽקַּֽח־ tˈiqqˈaḥ- לקח take לָ֔הּ lˈāh לְ to פֶּ֖ן pˌen פֶּן lest נִהְיֶ֣ה nihyˈeh היה be לָ lā לְ to ב֑וּז vˈûz בּוּז contempt הִנֵּ֤ה hinnˈē הִנֵּה behold שָׁלַ֨חְתִּי֙ šālˈaḥtî שׁלח send הַ ha הַ the גְּדִ֣י ggᵊḏˈî גְּדִי goat הַ ha הַ the זֶּ֔ה zzˈeh זֶה this וְ wᵊ וְ and אַתָּ֖ה ʔattˌā אַתָּה you לֹ֥א lˌō לֹא not מְצָאתָֽהּ׃ mᵊṣāṯˈāh מצא find
38:23. ait Iudas habeat sibi certe mendacii nos arguere non poterit ego misi hedum quem promiseram et tu non invenisti eamJuda said: Let her take it to herself, surely she cannot charge us with a lie, I sent the kid which I promised: and thou didst not find her.
23. And Judah said, Let her take it to her, lest we be put to shame: behold, I sent this kid, and thou hast not found her.
38:23. Judah said: “Let her hold herself to blame. Certainly, she is not able to accuse us of a lie. I sent the young goat that I had promised, and you did not find her.”
38:23. And Judah said, Let her take [it] to her, lest we be shamed: behold, I sent this kid, and thou hast not found her.
And Judah said, Let her take [it] to her, lest we be shamed: behold, I sent this kid, and thou hast not found her:

23: Иуда сказал: пусть она возьмет себе, чтобы только не стали над нами смеяться; вот, я посылал этого козленка, но ты не нашел ее.
38:23
εἶπεν επω say; speak
δὲ δε though; while
Ιουδας ιουδας Ioudas; Iuthas
ἐχέτω εχω have; hold
αὐτά αυτος he; him
ἀλλὰ αλλα but
μήποτε μηποτε lest; unless
καταγελασθῶμεν καταγελαω ridicule
ἐγὼ εγω I
μὲν μεν first of all
ἀπέσταλκα αποστελλω send off / away
τὸν ο the
ἔριφον εριφος kid
τοῦτον ουτος this; he
σὺ συ you
δὲ δε though; while
οὐχ ου not
εὕρηκας ευρισκω find
38:23
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
תִּֽקַּֽח־ tˈiqqˈaḥ- לקח take
לָ֔הּ lˈāh לְ to
פֶּ֖ן pˌen פֶּן lest
נִהְיֶ֣ה nihyˈeh היה be
לָ לְ to
ב֑וּז vˈûz בּוּז contempt
הִנֵּ֤ה hinnˈē הִנֵּה behold
שָׁלַ֨חְתִּי֙ šālˈaḥtî שׁלח send
הַ ha הַ the
גְּדִ֣י ggᵊḏˈî גְּדִי goat
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
וְ wᵊ וְ and
אַתָּ֖ה ʔattˌā אַתָּה you
לֹ֥א lˌō לֹא not
מְצָאתָֽהּ׃ mᵊṣāṯˈāh מצא find
38:23. ait Iudas habeat sibi certe mendacii nos arguere non poterit ego misi hedum quem promiseram et tu non invenisti eam
Juda said: Let her take it to herself, surely she cannot charge us with a lie, I sent the kid which I promised: and thou didst not find her.
38:23. Judah said: “Let her hold herself to blame. Certainly, she is not able to accuse us of a lie. I sent the young goat that I had promised, and you did not find her.”
38:23. And Judah said, Let her take [it] to her, lest we be shamed: behold, I sent this kid, and thou hast not found her.
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Adam Clarke: Commentary on the Bible - 1831
38:23: Lest we be shamed - Not of the act, for this he does not appear to have thought criminal; but lest he should fall under the raillery of his companions and neighbors, for having been tricked out of his signet, bracelets, and staff, by a prostitute.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:23: lest we: Sa2 12:9; Pro 6:33; Rom 6:21; Co2 4:2; Eph 5:12; Rev 16:15
be shamed: Heb. become a contempt
Geneva 1599
38:23 And Judah said, Let her take [it] to her, lest we be (g) shamed: behold, I sent this kid, and thou hast not found her.
(g) He fears man more than God.
John Gill
38:23 And Judah said, let her take it to her,.... The pledge, and make no further inquiry after her:
lest we be shamed; Judah for committing fornication, which even among Heathens, at least at that time of day, was reckoned a shameful action; and be laughed at also, for committing such a pledge to an whore, who had tricked him out of it; and his friend Hirah for conniving at the sin, and being employed on such an errand:
behold, I sent this kid, and thou hast not found her: who could be a witness for him, if there should be any occasion, that he was faithful to his promise.
John Wesley
38:23 Lest we be shamed - Either, Lest his sin should come to be known publicly, Or Lest he should be laughed at as a fool for trusting a whore with his signet and his bracelets. He expresses no concern about the sin, only about the shame. There are many who are more solicitous to preserve their reputation with men, than to secure the savour of God, lest we be shamed goes farther with them than lest we be damned.
38:2438:24: Եւ եղեւ յետ երից ամսոց, ա՛զդ եղեւ Յուդայ եւ ասեն. Պոռնկեցա՛ւ նու քո Թամար, եւ ահա յղի է ՚ի պոռնկութենէ։ Եւ ասէ Յուդա. Հանէ՛ք զնա արտաքս, եւ այրեսցի[364]։ [364] Ոմանք. Ազդ եղեւ Յուդայի... արտաքս զի այրեսցի։
24 Երեք ամիս յետոյ Յուդային յայտնեցին, թէ՝ «Պոռնկացել է քո հարս Թամարը եւ ահա պոռնկանալու պատճառով յղիացել է»: Յուդան ասաց. «Դո՛ւրս հանեցէք նրան, թող ողջ-ողջ այրուի»:
24 Երեք ամիս յետոյ Յուդային պատմուեցաւ՝ ըսելով. «Քու հարսդ Թամար պոռնկացաւ, նաեւ ահա պոռնկութենէն յղի մնաց»։ Յուդա ըսաւ. «Հանեցէք զանիկա, որ այրուի»։
Եւ եղեւ յետ երից ամսոց ազդ եղեւ Յուդայի եւ ասեն. Պոռնկեցաւ նու քո Թամար, եւ ահա յղի է ի պոռնկութենէ: Եւ ասէ Յուդա. Հանէք զնա արտաքս, եւ այրեսցի:

38:24: Եւ եղեւ յետ երից ամսոց, ա՛զդ եղեւ Յուդայ եւ ասեն. Պոռնկեցա՛ւ նու քո Թամար, եւ ահա յղի է ՚ի պոռնկութենէ։ Եւ ասէ Յուդա. Հանէ՛ք զնա արտաքս, եւ այրեսցի[364]։
[364] Ոմանք. Ազդ եղեւ Յուդայի... արտաքս զի այրեսցի։
24 Երեք ամիս յետոյ Յուդային յայտնեցին, թէ՝ «Պոռնկացել է քո հարս Թամարը եւ ահա պոռնկանալու պատճառով յղիացել է»: Յուդան ասաց. «Դո՛ւրս հանեցէք նրան, թող ողջ-ողջ այրուի»:
24 Երեք ամիս յետոյ Յուդային պատմուեցաւ՝ ըսելով. «Քու հարսդ Թամար պոռնկացաւ, նաեւ ահա պոռնկութենէն յղի մնաց»։ Յուդա ըսաւ. «Հանեցէք զանիկա, որ այրուի»։
zohrab-1805▾ eastern-1994▾ western am▾
38:2424: Прошло около трех месяцев, и сказали Иуде, говоря: Фамарь, невестка твоя, впала в блуд, и вот, она беременна от блуда. Иуда сказал: выведите ее, и пусть она будет сожжена.
38:24 ἐγένετο γινομαι happen; become δὲ δε though; while μετὰ μετα with; amid τρίμηνον τριμηνος three months ἀπηγγέλη απαγγελλω report τῷ ο the Ιουδα ιουδα Iouda; Iutha λέγοντες λεγω tell; declare ἐκπεπόρνευκεν εκπορνευω prostitute out / herself; depraved Θαμαρ θαμαρ Thamar ἡ ο the νύμφη νυμφη bride; daughter-in-law σου σου of you; your καὶ και and; even ἰδοὺ ιδου see!; here I am ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἔχει εχω have; hold ἐκ εκ from; out of πορνείας πορνεια prostitution; depravity εἶπεν επω say; speak δὲ δε though; while Ιουδας ιουδας Ioudas; Iuthas ἐξαγάγετε εξαγω lead out; bring out αὐτήν αυτος he; him καὶ και and; even κατακαυθήτω κατακαιω burn up
38:24 וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be כְּ kᵊ כְּ as מִ mi מִן from שְׁלֹ֣שׁ šᵊlˈōš שָׁלֹשׁ three חֳדָשִׁ֗ים ḥᵒḏāšˈîm חֹדֶשׁ month וַ wa וְ and יֻּגַּ֨ד yyuggˌaḏ נגד report לִֽ lˈi לְ to יהוּדָ֤ה yhûḏˈā יְהוּדָה Judah לֵֽ lˈē לְ to אמֹר֙ ʔmˌōr אמר say זָֽנְתָה֙ zˈānᵊṯā זנה fornicate תָּמָ֣ר tāmˈār תָּמָר Tamar כַּלָּתֶ֔ךָ kallāṯˈeḵā כַּלָּה bride וְ wᵊ וְ and גַ֛ם ḡˈam גַּם even הִנֵּ֥ה hinnˌē הִנֵּה behold הָרָ֖ה hārˌā הָרָה pregnant לִ li לְ to זְנוּנִ֑ים zᵊnûnˈîm זְנוּנִים fornication וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah הֹוצִיא֖וּהָ hôṣîʔˌûhā יצא go out וְ wᵊ וְ and תִשָּׂרֵֽף׃ ṯiśśārˈēf שׂרף burn
38:24. ecce autem post tres menses nuntiaverunt Iudae dicentes fornicata est Thamar nurus tua et videtur uterus illius intumescere dixit Iudas producite eam ut conburaturAnd behold, after three months, they told Juda, saying: Thamar, thy daughter-in-law, hath played the harlot, and she appeareth to have a big belly. And Juda said: Bring her out that she may be burnt.
24. And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and moreover, behold, she is with child by whoredom. And Judah said, Bring her forth, and let her be burnt.
38:24. And behold, after three months, they reported to Judah, saying, “Tamar, your daughter-in-law, has committed fornication and her abdomen appears to be enlarged.” And Judah said, “Produce her, so that she may be burned.”
38:24. And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and also, behold, she [is] with child by whoredom. And Judah said, Bring her forth, and let her be burnt.
And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and also, behold, she [is] with child by whoredom. And Judah said, Bring her forth, and let her be burnt:

24: Прошло около трех месяцев, и сказали Иуде, говоря: Фамарь, невестка твоя, впала в блуд, и вот, она беременна от блуда. Иуда сказал: выведите ее, и пусть она будет сожжена.
38:24
ἐγένετο γινομαι happen; become
δὲ δε though; while
μετὰ μετα with; amid
τρίμηνον τριμηνος three months
ἀπηγγέλη απαγγελλω report
τῷ ο the
Ιουδα ιουδα Iouda; Iutha
λέγοντες λεγω tell; declare
ἐκπεπόρνευκεν εκπορνευω prostitute out / herself; depraved
Θαμαρ θαμαρ Thamar
ο the
νύμφη νυμφη bride; daughter-in-law
σου σου of you; your
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἐν εν in
γαστρὶ γαστηρ stomach; pregnant
ἔχει εχω have; hold
ἐκ εκ from; out of
πορνείας πορνεια prostitution; depravity
εἶπεν επω say; speak
δὲ δε though; while
Ιουδας ιουδας Ioudas; Iuthas
ἐξαγάγετε εξαγω lead out; bring out
αὐτήν αυτος he; him
καὶ και and; even
κατακαυθήτω κατακαιω burn up
38:24
וַ wa וְ and
יְהִ֣י׀ yᵊhˈî היה be
כְּ kᵊ כְּ as
מִ mi מִן from
שְׁלֹ֣שׁ šᵊlˈōš שָׁלֹשׁ three
חֳדָשִׁ֗ים ḥᵒḏāšˈîm חֹדֶשׁ month
וַ wa וְ and
יֻּגַּ֨ד yyuggˌaḏ נגד report
לִֽ lˈi לְ to
יהוּדָ֤ה yhûḏˈā יְהוּדָה Judah
לֵֽ lˈē לְ to
אמֹר֙ ʔmˌōr אמר say
זָֽנְתָה֙ zˈānᵊṯā זנה fornicate
תָּמָ֣ר tāmˈār תָּמָר Tamar
כַּלָּתֶ֔ךָ kallāṯˈeḵā כַּלָּה bride
וְ wᵊ וְ and
גַ֛ם ḡˈam גַּם even
הִנֵּ֥ה hinnˌē הִנֵּה behold
הָרָ֖ה hārˌā הָרָה pregnant
לִ li לְ to
זְנוּנִ֑ים zᵊnûnˈîm זְנוּנִים fornication
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
הֹוצִיא֖וּהָ hôṣîʔˌûhā יצא go out
וְ wᵊ וְ and
תִשָּׂרֵֽף׃ ṯiśśārˈēf שׂרף burn
38:24. ecce autem post tres menses nuntiaverunt Iudae dicentes fornicata est Thamar nurus tua et videtur uterus illius intumescere dixit Iudas producite eam ut conburatur
And behold, after three months, they told Juda, saying: Thamar, thy daughter-in-law, hath played the harlot, and she appeareth to have a big belly. And Juda said: Bring her out that she may be burnt.
38:24. And behold, after three months, they reported to Judah, saying, “Tamar, your daughter-in-law, has committed fornication and her abdomen appears to be enlarged.” And Judah said, “Produce her, so that she may be burned.”
38:24. And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and also, behold, she [is] with child by whoredom. And Judah said, Bring her forth, and let her be burnt.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
24: Birth of Phares and Zarah.B. C. 1714.
24 And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and also, behold, she is with child by whoredom. And Judah said, Bring her forth, and let her be burnt. 25 When she was brought forth, she sent to her father in law, saying, By the man, whose these are, am I with child: and she said, Discern, I pray thee, whose are these, the signet, and bracelets, and staff. 26 And Judah acknowledged them, and said, She hath been more righteous than I; because that I gave her not to Shelah my son. And he knew her again no more. 27 And it came to pass in the time of her travail, that, behold, twins were in her womb. 28 And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. 29 And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. 30 And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah.
Here is, I. Judah's rigour against Tamar, when he heard she was an adulteress. She was, in the eye of the law, Shelah's wife, and therefore her being with child by another was looked upon as an injury and reproach to Judah's family: Bring her forth therefore, says Judah, the master of the family, and let her be burnt; not burnt to death, but burnt in the cheek or forehead, stigmatized for a harlot. This seems probable, v. 24. Note, it is a common thing for men to be severe against those very sins in others in which yet they allow themselves; and so, in judging others, they condemn themselves, Rom. ii. 1; xiv. 22. If he designed that she should be burnt to death, perhaps, under pretence of zeal against the sin, he was contriving how to get rid of his daughter-in-law, being loath to marry Shelah to her. Note, It is a common thing, but a very bad thing, to cover malice against men's persons with a show of zeal against their vices.
II. Judah's shame, when it was made to appear that he was the adulterer. She produced the ring and the bracelets in court, which justified the fathering of the child upon Judah, v. 25, 26. Note, The wickedness that has been most secretly committed, and most industriously concealed, yet sometimes is strangely brought to light, to the shame and confusion of those who have said, No eye sees. A bird of the air may carry the voice; however, there is a destroying day coming, when all will be laid open. Some of the Jewish writers observe that as Judah had said to his father, See, is this thy son's coat? (ch. xxxvii. 32) so it was now said to him, "See, are these thy signet and bracelets?" Judah, being convicted by his own conscience, 1. Confesses his sin: She has been more righteous than I. He owns that a perpetual mark of infamy should be fastened rather upon him, who had been so much accessory to it. Note, Those offenders ought to be treated with the greatest tenderness to whom we have any way given occasion of offending. If servants purloin, and their masters, by withholding from them what is due, tempt them to it, they ought to forgive them. 2. He never returned to it again: He knew her again no more. Note, Those do not truly repent of their sins that do not forsake them.
III. The building up of Judah's family hereby, notwithstanding, in the birth of Pharez and Zarah, from whom descended the most considerable families of the illustrious tribe of Judah. It should seem, the birth was hard to the mother, by which she was corrected for her sin. The children also, like Jacob and Esau, struggled for the birthright, and Pharez obtained it, who is ever named first, and from him Christ descended. He had his name from his breaking forth before his brother: This breach be upon thee, which is applicable to those that sow discord, and create distance, between brethren. The Jews, as Zarah, bade fair for the birthright, and were marked with a scarlet thread, as those that came out first; but the Gentiles, like Pharez, as a son of violence, got the start of them, by that violence which the kingdom of heaven suffers, and attained to the righteousness of which the Jews came short. Yet, when the fulness of time is come, all Israel shall be saved. Both these sons are named in the genealogy of our Saviour (Matt. i. 3), to perpetuate the story, as an instance of the humiliation of our Lord Jesus. Some observe that the four eldest sons of Jacob fell under very foul guilt, Reuben and Judah under the guilt of incest, Simeon and Levi under that of murder; yet they were patriarchs, and from Levi descended the priests, from Judah the kings and Messiah. Thus they became examples of repentance, and monuments of pardoning mercy.
Adam Clarke: Commentary on the Bible - 1831
38:24: Bring her forth, and let her be burnt - As he had ordered Tamar to live as a widow in her own father's house till his son Shelah should be marriageable, he considers her therefore as the wife of his son; and as Shelah was not yet given to her, and she is found with child, she is reputed by him as an adulteress, and burning, it seems, was anciently the punishment of this crime. Judah, being a patriarch or head of a family, had, according to the custom of those times, the supreme magisterial authority over all the branches of his own family; therefore he only acts here in his juridical capacity. How strange that in the very place where adultery was punished by the most violent death, prostitution for money and for religious purposes should be considered as no crime!
Albert Barnes: Notes on the Bible - 1834
38:24-30
Tamar bears Perez and Zerah to Judah. After three months her pregnancy was manifest. "Let her be burnt." It is manifest Judah had the power to execute this punishment. The life of the widow of his son was in his hands. Stoning was the mode of punishment by the law of Moses Deu 22:20-24; burning, only in aggravated cases Lev 20:14; Lev 21:9. He is a severe judge in a case where he is equally criminal. "She hath been more righteous than I. Tamar was less culpable in this matter than Judah. For he was moved by lust to commit fornication, and was the indirect occasion of Tamar's conduct by withholding Selah. But Tamar, though wronged, was not free from blame in her mode of righting herself. The youthful indiscretion of Judah in forming an intermarriage with a Canaanitish family, without the concurrence of his brothers or his father, has been fruitful of crime. If this immorality goes on, the chosen family will be speedily absorbed in the surrounding paganism. Hence, we begin to see the necessity of an immediate removal to another land, where they may be kept more distinct from the native superstition. By the disclosure of Tamar Judah is brought to acknowledgment of his fault, and, we may infer, to repentance. His abstaining from all further sexual intercourse with her may be accepted as a proof of this. "A scarlet thread." The right of primogeniture here manifests its importance. "Perez" - a breach. Slight incidents become the foundation of names, and are often the hinges on which great events turn. The minutest circumstances connected with the progenitors of the promised seed have a lasting interest.
Judah was at the close of his twenty-ninth year when Perez and Zerah were born. The dates in his family history may be arranged as underneath, on the supposition that the first child was born when the father was in his fourteenth year. This hypothesis is fairly allowable when we take into consideration not only other cases, but the early willfulness of Judah, and the example he gave to his children. The command also to be fruitful and multiply Gen 35:11, which was given especially to Jacob, may have had a tendency to encourage early marriages. It is certain that the Jewish rabbis considered a man to have transgressed a divine precept who passed the age of twenty without being married. They also fixed the marriageable age for males at thirteen years and a day. King Ahaz was the father of Hezekiah when he was not more than twelve Kg2 16:2; Kg2 18:2; and King Josiah the father of Jehoiakim, when fourteen years of age Kg2 22:1; Kg2 23:36.
Judah 13 years 6 months when Er was born.
Judah 14 years 4 12 months when Onan was born.
Judah 15 years 3 months when Shelah was born.
Judah 28 years 9 months when Perez was born.
Judah 42 years 3 months when Hezron was born to Perez.
Judah 43 years 2 months when Hamul was born.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:24: played the harlot: Gen 34:31; Jdg 19:2; Ecc 7:26; Jer 2:20, Jer 3:1, Jer 3:6, Jer 3:8; Eze 16:15, Eze 16:28, Eze 16:41; Eze 23:5, Eze 23:19, Eze 23:44; Hos 2:5, Hos 3:3, Hos 4:15
let her: Gen 20:3, Gen 20:7, Gen 20:9; Lev 20:10, Lev 21:9; Deu 22:21-27, Deu 24:16; Sa2 12:5, Sa2 12:7; Jer 29:22, Jer 29:23; Mat 7:1-5; Rom 2:1, Rom 2:2, Rom 14:22
Geneva 1599
38:24 And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and also, behold, she [is] with child by whoredom. And Judah said, Bring her forth, and let her be (h) burnt.
(h) We see that the Law, which was written in man's heart, taught them that adultery should be punished with death, even though no law had been given yet.
John Gill
38:24 And it came to pass about three months after,.... The above affair happened, and when the pregnancy of Tamar began to be somewhat visible, as it does in women with child about that time:
that it was told Judah, saying, Tamar thy daughter in law hath played the harlot: her being with child being observed by some of the family, or her neighbours, and knowing that she did not cohabit with Shelah, who, according to custom, ought to have been her husband, concluded that she had had a criminal conversation with some other person, which they were officious enough to report to Judah:
and also, behold, she is with child by whoredom; which was judged to be a plain proof and evidence that she had played the harlot:
and Judah said, bring her forth, and let her be burnt: not that Judah can be thought to be a civil magistrate in a Canaanitish and Heathen city where he sojourned, and as such pronounced this sentence on her at once, or even had the power of life and death in his own family; and besides Tamar was not in his, but in her own father's house: but the sense seems to be, that as he was a man of credit and esteem in the neighbourhood, and had an influence and interest in it; he moved that she might be brought out of her father's house, and take her trial before the civil magistrates, and be committed to prison until she was delivered, for it would have been barbarous, and contrary to the law and light of nature, to have burnt her when quick with child, and then indeed to be burnt to death, according to the usage of this country; and as we find adultery in later times was punished with this kind of death, even among Heathens, Jer 29:22; as it was in Egypt in the times of Sesostris the second (f); so Salaethus, prince of Croton in Italy, made a law that adulterers should be burnt alive, as Lucian (g) relates; as did also Macrinus the emperor, that those that were guilty of adultery should be burnt alive together, their bodies joined to each other (h): and this criminal action of Tamar was judged adultery, because she was, of right, and according to a custom or law then in use, the wife of Shelah: the Targum of Jonathan intimates, she was judged deserving of this death, because the daughter of a priest; the same law obtaining among the patriarchs as did in the times of Moses, Lev 21:9; and some, as Jarchi relates, say she was the daughter of Shem (i), the same with Melchizedek, priest of the most high God: one reason why Judah was in haste to have the sentence pronounced on her, and as soon as could be executed, was not only the disgrace she brought upon his family, but that she might be dispatched, and so his son Shelah freed from being obliged to marry her, which he did not care he should, and was glad of this opportunity to prevent it.
(f) Diodor. Sicul. l. 1. p. 54. (g) "Pro mercede conductis". (h) Alex. ab Alex. Genial. Dier. l. 4. c. 1. (i) Shalshalet Hakabala, fol. 4. 1.
Robert Jamieson, A. R. Fausset and David Brown
38:24 Bring her forth, and let her be burnt--In patriarchal times fathers seem to have possessed the power of life and death over the members of their families. The crime of adultery was anciently punished in many places by burning (Lev 21:9; Judg 15:6; Jer 29:22). This chapter contains details, which probably would never have obtained a place in the inspired record, had it not been to exhibit the full links of the chain that connects the genealogy of the Saviour with Abraham; and in the disreputable character of the ancestry who figure in this passage, we have a remarkable proof that "He made himself of no reputation" [Phil 2:7].
38:2538:25: Եւ մինչդեռ տանէին զնա, առաքեաց առ սկեսրայրն իւր՝ եւ ասէ. Յառնէ՝ ոյր այդ գրաւականք են՝ յղի եմ ես։ Եւ ասէ. Ծանի՛ր, ո՞յր իցէ մատանիդ՝ գինդդ՝ եւ գաւազանդ[365]։ [365] Այլք. Եւ գինդդ եւ գաւա՛՛։
25 Իրեն տանելու ճանապարհին Թամարը գրաւներն ուղարկեց իր սկեսրայրին՝ ասելով. «Ես յղիացել եմ այն տղամարդուց, որին պատկանում են այս գրաւները»: Եւ աւելացրեց. «Ճանաչի՛ր, ո՞ւմն են այս մատանին, մանեակը եւ գաւազանը»:
25 Երբ զանիկա դուրս կը հանէին, գրաւները իր կեսրայրին ղրկեց՝ ըսելով. «Ես այս բաներուն տիրոջմէն յղի եմ»։ Նաեւ ըսաւ. «Շնորհք ըրէ՛, գիտցի՛ր թէ այս կնիքն ու ժապաւէնը եւ գաւազանը որո՞ւնն են»։
Եւ մինչդեռ տանէին զնա, առաքեաց առ սկեսրայրն իւր եւ ասէ. Յառնէ ոյր այդ գրաւականք են` յղի եմ ես: Եւ ասէ. Ծանիր ո՞յր իցէ մատանիդ [524]գինդդ եւ գաւազանդ:

38:25: Եւ մինչդեռ տանէին զնա, առաքեաց առ սկեսրայրն իւր՝ եւ ասէ. Յառնէ՝ ոյր այդ գրաւականք են՝ յղի եմ ես։ Եւ ասէ. Ծանի՛ր, ո՞յր իցէ մատանիդ՝ գինդդ՝ եւ գաւազանդ[365]։
[365] Այլք. Եւ գինդդ եւ գաւա՛՛։
25 Իրեն տանելու ճանապարհին Թամարը գրաւներն ուղարկեց իր սկեսրայրին՝ ասելով. «Ես յղիացել եմ այն տղամարդուց, որին պատկանում են այս գրաւները»: Եւ աւելացրեց. «Ճանաչի՛ր, ո՞ւմն են այս մատանին, մանեակը եւ գաւազանը»:
25 Երբ զանիկա դուրս կը հանէին, գրաւները իր կեսրայրին ղրկեց՝ ըսելով. «Ես այս բաներուն տիրոջմէն յղի եմ»։ Նաեւ ըսաւ. «Շնորհք ըրէ՛, գիտցի՛ր թէ այս կնիքն ու ժապաւէնը եւ գաւազանը որո՞ւնն են»։
zohrab-1805▾ eastern-1994▾ western am▾
38:2525: Но когда повели ее, она послала сказать свекру своему: я беременна от того, чьи эти вещи. И сказала: узнавай, чья эта печать и перевязь и трость.
38:25 αὐτὴ αυτος he; him δὲ δε though; while ἀγομένη αγω lead; pass ἀπέστειλεν αποστελλω send off / away πρὸς προς to; toward τὸν ο the πενθερὸν πενθερος father-in-law αὐτῆς αυτος he; him λέγουσα λεγω tell; declare ἐκ εκ from; out of τοῦ ο the ἀνθρώπου ανθρωπος person; human τίνος τις.1 who?; what? ταῦτά ουτος this; he ἐστιν ειμι be ἐγὼ εγω I ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἔχω εχω have; hold καὶ και and; even εἶπεν επω say; speak ἐπίγνωθι επιγινωσκω recognize; find out τίνος τις.1 who?; what? ὁ ο the δακτύλιος δακτυλιος ring καὶ και and; even ὁ ο the ὁρμίσκος ορμισκος and; even ἡ ο the ῥάβδος ραβδος rod αὕτη ουτος this; he
38:25 הִ֣וא hˈiw הִיא she מוּצֵ֗את mûṣˈēṯ יצא go out וְ wᵊ וְ and הִ֨יא hˌî הִיא she שָׁלְחָ֤ה šālᵊḥˈā שׁלח send אֶל־ ʔel- אֶל to חָמִ֨יהָ֙ ḥāmˈîhā חָם father-in-law לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לְ lᵊ לְ to אִישׁ֙ ʔîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֵ֣לֶּה ʔˈēlleh אֵלֶּה these לֹּ֔ו llˈô לְ to אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i הָרָ֑ה hārˈā הָרָה pregnant וַ wa וְ and תֹּ֨אמֶר֙ ttˈōmer אמר say הַכֶּר־ hakker- נכר recognise נָ֔א nˈā נָא yeah לְ lᵊ לְ to מִ֞י mˈî מִי who הַ ha הַ the חֹתֶ֧מֶת ḥōṯˈemeṯ חֹתֶמֶת sealing ring וְ wᵊ וְ and הַ ha הַ the פְּתִילִ֛ים ppᵊṯîlˈîm פָּתִיל cord וְ wᵊ וְ and הַ ha הַ the מַּטֶּ֖ה mmaṭṭˌeh מַטֶּה staff הָ hā הַ the אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
38:25. quae cum educeretur ad poenam misit ad socerum suum dicens de viro cuius haec sunt concepi cognosce cuius sit anulus et armilla et baculusBut when she was led to execution, she sent to her father in law, saying: By the man, to whom these things belong, I am with child. See whose ring, and bracelet, and staff this is.
25. When she was brought forth, she sent to her father in law, saying, By the man, whose these are, am I with child: and she said, Discern, I pray thee, whose are these, the signet, and the cords, and the staff.
38:25. But when she was led out to the punishment, she sent to her father-in-law, saying: “I conceived by the man to whom these things belong. Recognize whose ring, and bracelet, and staff this is.”
38:25. When she [was] brought forth, she sent to her father in law, saying, By the man, whose these [are, am] I with child: and she said, Discern, I pray thee, whose [are] these, the signet, and bracelets, and staff.
When she [was] brought forth, she sent to her father in law, saying, By the man, whose these [are, am] I with child: and she said, Discern, I pray thee, whose [are] these, the signet, and bracelets, and staff:

25: Но когда повели ее, она послала сказать свекру своему: я беременна от того, чьи эти вещи. И сказала: узнавай, чья эта печать и перевязь и трость.
38:25
αὐτὴ αυτος he; him
δὲ δε though; while
ἀγομένη αγω lead; pass
ἀπέστειλεν αποστελλω send off / away
πρὸς προς to; toward
τὸν ο the
πενθερὸν πενθερος father-in-law
αὐτῆς αυτος he; him
λέγουσα λεγω tell; declare
ἐκ εκ from; out of
τοῦ ο the
ἀνθρώπου ανθρωπος person; human
τίνος τις.1 who?; what?
ταῦτά ουτος this; he
ἐστιν ειμι be
ἐγὼ εγω I
ἐν εν in
γαστρὶ γαστηρ stomach; pregnant
ἔχω εχω have; hold
καὶ και and; even
εἶπεν επω say; speak
ἐπίγνωθι επιγινωσκω recognize; find out
τίνος τις.1 who?; what?
ο the
δακτύλιος δακτυλιος ring
καὶ και and; even
ο the
ὁρμίσκος ορμισκος and; even
ο the
ῥάβδος ραβδος rod
αὕτη ουτος this; he
38:25
הִ֣וא hˈiw הִיא she
מוּצֵ֗את mûṣˈēṯ יצא go out
וְ wᵊ וְ and
הִ֨יא hˌî הִיא she
שָׁלְחָ֤ה šālᵊḥˈā שׁלח send
אֶל־ ʔel- אֶל to
חָמִ֨יהָ֙ ḥāmˈîhā חָם father-in-law
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
לְ lᵊ לְ to
אִישׁ֙ ʔîš אִישׁ man
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אֵ֣לֶּה ʔˈēlleh אֵלֶּה these
לֹּ֔ו llˈô לְ to
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
הָרָ֑ה hārˈā הָרָה pregnant
וַ wa וְ and
תֹּ֨אמֶר֙ ttˈōmer אמר say
הַכֶּר־ hakker- נכר recognise
נָ֔א nˈā נָא yeah
לְ lᵊ לְ to
מִ֞י mˈî מִי who
הַ ha הַ the
חֹתֶ֧מֶת ḥōṯˈemeṯ חֹתֶמֶת sealing ring
וְ wᵊ וְ and
הַ ha הַ the
פְּתִילִ֛ים ppᵊṯîlˈîm פָּתִיל cord
וְ wᵊ וְ and
הַ ha הַ the
מַּטֶּ֖ה mmaṭṭˌeh מַטֶּה staff
הָ הַ the
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
38:25. quae cum educeretur ad poenam misit ad socerum suum dicens de viro cuius haec sunt concepi cognosce cuius sit anulus et armilla et baculus
But when she was led to execution, she sent to her father in law, saying: By the man, to whom these things belong, I am with child. See whose ring, and bracelet, and staff this is.
38:25. But when she was led out to the punishment, she sent to her father-in-law, saying: “I conceived by the man to whom these things belong. Recognize whose ring, and bracelet, and staff this is.”
38:25. When she [was] brought forth, she sent to her father in law, saying, By the man, whose these [are, am] I with child: and she said, Discern, I pray thee, whose [are] these, the signet, and bracelets, and staff.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
38:25: The signet - חתמת chothemeth, properly a seal, or instrument with which impressions were made to ascertain property, etc. These exist in all countries.
Bracelets - פתילים pethilim, from פתל pathal, to twist, wreathe, twine, may signify a girdle or a collar by which precedency, etc., might be indicated; not the muslin, silk, or linen wreath of his turban, as Mr. Harmer has conjectured.
Staff - מטה matteh, either what we would call a common walking stick, or the staff which was the ensign of his tribe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:25: Discern: Gen 38:18, Gen 37:32; Psa 50:21; Jer 2:26; Rom 2:16; Co1 4:5; Rev 20:12
John Gill
38:25 When she was brought forth,.... From her father's house, not to the place of execution, or in order to be burnt, but to the court of judicature, in order to take tier trial:
she sent to her father in law, saying, by the man whose these are,
am I with child; she sent a messenger to him, and by him the signet, bracelets, and staff, be they what they may, she had received from him as a pledge for the kid he promised her; and ordered the messenger to say, at the same time he showed him these things, that she was with child by the person to whom they belonged; which was a very modest way of laying it to his charge, and yet very striking and convincing:
and she said; by the messenger she sent:
discern, I pray thee, whose are these, the signet, and bracelets, and staff; which were the things given her as a pledge till she received the kid, the hire she was to have for his lying with her.
38:2638:26: Ծանեաւ Յուդա՝ եւ ասէ. Արդարացեալ է նա քան զիս. զի ո՛չ ետու զնա որդւոյ իմում Սելոմայ. եւ ո՛չ եւս յաւել գիտել զնա։
26 Յուդան ճանաչեց դրանք ու ասաց. «Նա աւելի արդար է, քան ես, որովհետեւ նրան իմ որդի Սելոմին կնութեան չտուեցի»: Եւ այլեւս չմտաւ նրա ծոցը:
26 Յուդա ճանչցաւ ու ըսաւ. «Անիկա ինձմէ արդար է, վասն զի զանիկա իմ որդիիս Սելօմին չտուի»։ Անգամ մըն ալ չգիտցաւ զանիկա։
Ծանեաւ Յուդա եւ ասէ. Արդարացեալ է նա քան զիս. զի ոչ ետու զնա որդւոյ իմում Սելովմայ. եւ ոչ եւս յաւել գիտել զնա:

38:26: Ծանեաւ Յուդա՝ եւ ասէ. Արդարացեալ է նա քան զիս. զի ո՛չ ետու զնա որդւոյ իմում Սելոմայ. եւ ո՛չ եւս յաւել գիտել զնա։
26 Յուդան ճանաչեց դրանք ու ասաց. «Նա աւելի արդար է, քան ես, որովհետեւ նրան իմ որդի Սելոմին կնութեան չտուեցի»: Եւ այլեւս չմտաւ նրա ծոցը:
26 Յուդա ճանչցաւ ու ըսաւ. «Անիկա ինձմէ արդար է, վասն զի զանիկա իմ որդիիս Սելօմին չտուի»։ Անգամ մըն ալ չգիտցաւ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
38:2626: Иуда узнал и сказал: она правее меня, потому что я не дал ее Шеле, сыну моему. И не познавал ее более.
38:26 ἐπέγνω επιγινωσκω recognize; find out δὲ δε though; while Ιουδας ιουδας Ioudas; Iuthas καὶ και and; even εἶπεν επω say; speak δεδικαίωται δικαιοω justify Θαμαρ θαμαρ Thamar ἢ η or; than ἐγώ εγω I οὗ ος who; what εἵνεκεν ενεκα for the sake of; on account of οὐκ ου not ἔδωκα διδωμι give; deposit αὐτὴν αυτος he; him Σηλωμ σηλωμ the υἱῷ υιος son μου μου of me; mine καὶ και and; even οὐ ου not προσέθετο προστιθημι add; continue ἔτι ετι yet; still τοῦ ο the γνῶναι γινωσκω know αὐτήν αυτος he; him
38:26 וַ wa וְ and יַּכֵּ֣ר yyakkˈēr נכר recognise יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say צָֽדְקָ֣ה ṣˈāḏᵊqˈā צדק be just מִמֶּ֔נִּי mimmˈennî מִן from כִּֽי־ kˈî- כִּי that עַל־ ʕal- עַל upon כֵּ֥ן kˌēn כֵּן thus לֹא־ lō- לֹא not נְתַתִּ֖יהָ nᵊṯattˌîhā נתן give לְ lᵊ לְ to שֵׁלָ֣ה šēlˈā שֵׁלָה Shelah בְנִ֑י vᵊnˈî בֵּן son וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָסַ֥ף yāsˌaf יסף add עֹ֖וד ʕˌôḏ עֹוד duration לְ lᵊ לְ to דַעְתָּֽה׃ ḏaʕtˈā ידע know
38:26. qui agnitis muneribus ait iustior me est quia non tradidi eam Sela filio meo attamen ultra non cognovit illamBut he acknowledging the gifts, said: She is juster than I: because I did not give her to Sela, my son. However he knew her no more.
26. And Judah acknowledged them, and said, She is more righteous than I; forasmuch as I gave her not to Shelah my son. And he knew her again no more.
38:26. But he, acknowledging the gifts, said: “She is more just than I am. For I did not deliver her to my son Shelah.” However, he knew her no more.
38:26. And Judah acknowledged [them], and said, She hath been more righteous than I; because that I gave her not to Shelah my son. And he knew her again no more.
And Judah acknowledged [them], and said, She hath been more righteous than I; because that I gave her not to Shelah my son. And he knew her again no more:

26: Иуда узнал и сказал: она правее меня, потому что я не дал ее Шеле, сыну моему. И не познавал ее более.
38:26
ἐπέγνω επιγινωσκω recognize; find out
δὲ δε though; while
Ιουδας ιουδας Ioudas; Iuthas
καὶ και and; even
εἶπεν επω say; speak
δεδικαίωται δικαιοω justify
Θαμαρ θαμαρ Thamar
η or; than
ἐγώ εγω I
οὗ ος who; what
εἵνεκεν ενεκα for the sake of; on account of
οὐκ ου not
ἔδωκα διδωμι give; deposit
αὐτὴν αυτος he; him
Σηλωμ σηλωμ the
υἱῷ υιος son
μου μου of me; mine
καὶ και and; even
οὐ ου not
προσέθετο προστιθημι add; continue
ἔτι ετι yet; still
τοῦ ο the
γνῶναι γινωσκω know
αὐτήν αυτος he; him
38:26
וַ wa וְ and
יַּכֵּ֣ר yyakkˈēr נכר recognise
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
צָֽדְקָ֣ה ṣˈāḏᵊqˈā צדק be just
מִמֶּ֔נִּי mimmˈennî מִן from
כִּֽי־ kˈî- כִּי that
עַל־ ʕal- עַל upon
כֵּ֥ן kˌēn כֵּן thus
לֹא־ lō- לֹא not
נְתַתִּ֖יהָ nᵊṯattˌîhā נתן give
לְ lᵊ לְ to
שֵׁלָ֣ה šēlˈā שֵׁלָה Shelah
בְנִ֑י vᵊnˈî בֵּן son
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יָסַ֥ף yāsˌaf יסף add
עֹ֖וד ʕˌôḏ עֹוד duration
לְ lᵊ לְ to
דַעְתָּֽה׃ ḏaʕtˈā ידע know
38:26. qui agnitis muneribus ait iustior me est quia non tradidi eam Sela filio meo attamen ultra non cognovit illam
But he acknowledging the gifts, said: She is juster than I: because I did not give her to Sela, my son. However he knew her no more.
38:26. But he, acknowledging the gifts, said: “She is more just than I am. For I did not deliver her to my son Shelah.” However, he knew her no more.
38:26. And Judah acknowledged [them], and said, She hath been more righteous than I; because that I gave her not to Shelah my son. And he knew her again no more.
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Adam Clarke: Commentary on the Bible - 1831
38:26: She hath been more righteous than I - It is probable that Tamar was influenced by no other motive than that which was common to all the Israelitish women, the desire to have children who might be heirs of the promise made to Abraham, etc. And as Judah had obliged her to continue in her widowhood under the promise of giving her his son Shelah when he should be of age, consequently his refusing or delaying to accomplish this promise was a breach of truth, and an injury done to Tamar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:26: acknowledged: Gen 37:33
She hath: Sa1 24:17; Sa2 24:17; Eze 16:52; Hab 1:13; Joh 8:9; Rom 3:19
more righteous: Not less to blame, but more righteous, because. Gen 38:14
And he knew: Gen 4:1; Sa2 16:22, Sa2 20:3; Job 4:5, Job 34:31, Job 34:32, Job 40:5; Mat 3:8; Rom 13:12; Tit 2:11, Tit 2:12; Pe1 4:2, Pe1 4:3
Geneva 1599
38:26 And Judah acknowledged [them], and said, She hath been (i) more righteous than I; because that I gave her not to Shelah my son. And he knew her again (k) no more.
(i) That is, she ought rather to accuse me than I her.
(k) for the horror of the sin condemned him.
John Gill
38:26 And Judah acknowledged them,.... He knew them, and owned them to be his:
and said, she hath been more righteous than I; he means, not with respect to the sin of uncleanness committed by them, in which she was the greatest criminal; she sat not only in the way to tempt him to it, but she knew who he was, and wilfully committed incest with him; whereas he thought and knew of nothing else but simple fornication; but with respect to the affairs in connection between them: she had on her part, according to his direction, kept herself a widow, in expectation of being given to his son Shelah for a wife; but he had not made good his part, he had not fulfilled his promise, he had neglected to give her to his son, which he ought to have done, according to the usage of those times, and as he had suggested to her he would; and his neglect of this had been the cause and occasion of this criminal conversation between them; and this is the reason he himself gives of her being more righteous than he:
because I gave her not to Shelah my son; as he ought to have done, and as he promised he would:
and he knew her again no more; in a carnal way; he did not repeat the sin, but abstained from it having, no doubt, true repentance for it; though Jarchi observes, that some interpret the words, and Ben Melech says some copies read, "he did not cease to know her"; but took her for his wife and married her, which is supposed to be as justifiable as other things done before the law of Moses; but this is not likely, and it looks as if he never married any wife after, or, if he did, had no more children, since we read of no other but Shelah, and the twins he had by Tamar; and it seems as if Shelah also did not marry Tamar upon this, such an incest being committed with her, since he appears to have had children by another woman, Num 26:20.
38:2738:27: Եւ եղեւ իբրեւ ծնանէր. եւ էին երկու որդիք յորովայնի նորա։ Եւ եղեւ ՚ի ժամանակի ծննդեան նորա, մին յառաջագոյն եհան զձեռն իւր. եւ ա՛ռ ծնուցիչն՝ կապեաց կարմիր ՚ի ձեռին նորա.
27 Երբ Թամարը ծննդաբերելու վրայ էր, նրա որովայնում երկու զաւակներ կային:
27 Երբ ծնանելու ատենը հասաւ՝ անոր արգանդին մէջ երկուորեակ էին։
Եւ եղեւ իբրեւ ծնանէր, եւ էին երկու որդիք յորովայնի նորա:

38:27: Եւ եղեւ իբրեւ ծնանէր. եւ էին երկու որդիք յորովայնի նորա։ Եւ եղեւ ՚ի ժամանակի ծննդեան նորա, մին յառաջագոյն եհան զձեռն իւր. եւ ա՛ռ ծնուցիչն՝ կապեաց կարմիր ՚ի ձեռին նորա.
27 Երբ Թամարը ծննդաբերելու վրայ էր, նրա որովայնում երկու զաւակներ կային:
27 Երբ ծնանելու ատենը հասաւ՝ անոր արգանդին մէջ երկուորեակ էին։
zohrab-1805▾ eastern-1994▾ western am▾
38:2727: Во время родов ее оказалось, что близнецы в утробе ее.
38:27 ἐγένετο γινομαι happen; become δὲ δε though; while ἡνίκα ηνικα whenever; when ἔτικτεν τικτω give birth; produce καὶ και and; even τῇδε οδε further; this ἦν ειμι be δίδυμα διδυμος.1 in τῇ ο the γαστρὶ γαστηρ stomach; pregnant αὐτῆς αυτος he; him
38:27 וַ wa וְ and יְהִ֖י yᵊhˌî היה be בְּ bᵊ בְּ in עֵ֣ת ʕˈēṯ עֵת time לִדְתָּ֑הּ liḏtˈāh ילד bear וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold תְאֹומִ֖ים ṯᵊʔômˌîm תֹּואֲמִם twins בְּ bᵊ בְּ in בִטְנָֽהּ׃ viṭnˈāh בֶּטֶן belly
38:27. instante autem partu apparuerunt gemini in utero atque in ipsa effusione infantum unus protulit manum in qua obsetrix ligavit coccinum dicensAnd when she was ready to be brought to bed, there appeared twins in her womb: and in the very delivery of the infants, one put forth a hand, whereon the midwife tied a scarlet thread, saying:
27. And it came to pass in the time of her travail, that, behold, twins were in her womb.
38:27. Then, at the moment of birth, there appeared twins in the womb. And so, in the very delivery of the infants, one put forth a hand, on which the midwife tied a scarlet thread, saying,
38:27. And it came to pass in the time of her travail, that, behold, twins [were] in her womb.
And it came to pass in the time of her travail, that, behold, twins [were] in her womb:

27: Во время родов ее оказалось, что близнецы в утробе ее.
38:27
ἐγένετο γινομαι happen; become
δὲ δε though; while
ἡνίκα ηνικα whenever; when
ἔτικτεν τικτω give birth; produce
καὶ και and; even
τῇδε οδε further; this
ἦν ειμι be
δίδυμα διδυμος.1 in
τῇ ο the
γαστρὶ γαστηρ stomach; pregnant
αὐτῆς αυτος he; him
38:27
וַ wa וְ and
יְהִ֖י yᵊhˌî היה be
בְּ bᵊ בְּ in
עֵ֣ת ʕˈēṯ עֵת time
לִדְתָּ֑הּ liḏtˈāh ילד bear
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
תְאֹומִ֖ים ṯᵊʔômˌîm תֹּואֲמִם twins
בְּ bᵊ בְּ in
בִטְנָֽהּ׃ viṭnˈāh בֶּטֶן belly
38:27. instante autem partu apparuerunt gemini in utero atque in ipsa effusione infantum unus protulit manum in qua obsetrix ligavit coccinum dicens
And when she was ready to be brought to bed, there appeared twins in her womb: and in the very delivery of the infants, one put forth a hand, whereon the midwife tied a scarlet thread, saying:
38:27. Then, at the moment of birth, there appeared twins in the womb. And so, in the very delivery of the infants, one put forth a hand, on which the midwife tied a scarlet thread, saying,
38:27. And it came to pass in the time of her travail, that, behold, twins [were] in her womb.
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John Gill
38:27 And it came to pass in the time of her travail,.... When her time to bring forth was come, and her pains were on her, and her midwife with her:
that, behold, twins were in her womb; which the midwife could discover before the birth of either.
38:2838:28: եւ ասէ. Նախ սա՛ եկեսցէ։
28 Ծննդաբերութեան պահին զաւակներից մէկն աւելի շուտ հանեց իր ձեռքը: Մանկաբարձը նրա ձեռքին կարմիր թել կապեց ու ասաց. «Անդրանիկը սա թող լինի»:
28 Երբ կը ծնանէր, մէկը ձեռքը երկնցուց եւ մանկաբարձը առաւ ու անոր ձեռքին վրայ կարմիր դերձան կապեց՝ ըսելով. «Առաջ աս ելաւ»։
Եւ եղեւ ի ժամանակի ծննդեան նորա, մին յառաջագոյն եհան զձեռն իւր. եւ առ ծնուցիչն` կապեաց կարմիր ի ձեռն նորա, եւ ասէ. Նախ սա [525]եկեսցէ:

38:28: եւ ասէ. Նախ սա՛ եկեսցէ։
28 Ծննդաբերութեան պահին զաւակներից մէկն աւելի շուտ հանեց իր ձեռքը: Մանկաբարձը նրա ձեռքին կարմիր թել կապեց ու ասաց. «Անդրանիկը սա թող լինի»:
28 Երբ կը ծնանէր, մէկը ձեռքը երկնցուց եւ մանկաբարձը առաւ ու անոր ձեռքին վրայ կարմիր դերձան կապեց՝ ըսելով. «Առաջ աս ելաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
38:2828: И во время родов ее показалась рука; и взяла повивальная бабка и навязала ему на руку красную нить, сказав: этот вышел первый.
38:28 ἐγένετο γινομαι happen; become δὲ δε though; while ἐν εν in τῷ ο the τίκτειν τικτω give birth; produce αὐτὴν αυτος he; him ὁ ο the εἷς εις.1 one; unit προεξήνεγκεν προεκφερω the χεῖρα χειρ hand λαβοῦσα λαμβανω take; get δὲ δε though; while ἡ ο the μαῖα μαια bind; tie ἐπὶ επι in; on τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him κόκκινον κοκκινος scarlet λέγουσα λεγω tell; declare οὗτος ουτος this; he ἐξελεύσεται εξερχομαι come out; go out πρότερος προτερος earlier
38:28 וַ wa וְ and יְהִ֥י yᵊhˌî היה be בְ vᵊ בְּ in לִדְתָּ֖הּ liḏtˌāh ילד bear וַ wa וְ and יִּתֶּן־ yyitten- נתן give יָ֑ד yˈāḏ יָד hand וַ wa וְ and תִּקַּ֣ח ttiqqˈaḥ לקח take הַ ha הַ the מְיַלֶּ֗דֶת mᵊyallˈeḏeṯ ילד bear וַ wa וְ and תִּקְשֹׁ֨ר ttiqšˌōr קשׁר tie עַל־ ʕal- עַל upon יָדֹ֤ו yāḏˈô יָד hand שָׁנִי֙ šānˌî שָׁנִי scarlet לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say זֶ֖ה zˌeh זֶה this יָצָ֥א yāṣˌā יצא go out רִאשֹׁנָֽה׃ rišōnˈā רִאשֹׁון first
38:28. iste egreditur priorThis shall come forth the first.
28. And it came to pass, when she travailed, that one put out a hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first.
38:28. “This one will go out first.”
38:28. And it came to pass, when she travailed, that [the one] put out [his] hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first.
And it came to pass, when she travailed, that [the one] put out [his] hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first:

28: И во время родов ее показалась рука; и взяла повивальная бабка и навязала ему на руку красную нить, сказав: этот вышел первый.
38:28
ἐγένετο γινομαι happen; become
δὲ δε though; while
ἐν εν in
τῷ ο the
τίκτειν τικτω give birth; produce
αὐτὴν αυτος he; him
ο the
εἷς εις.1 one; unit
προεξήνεγκεν προεκφερω the
χεῖρα χειρ hand
λαβοῦσα λαμβανω take; get
δὲ δε though; while
ο the
μαῖα μαια bind; tie
ἐπὶ επι in; on
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
κόκκινον κοκκινος scarlet
λέγουσα λεγω tell; declare
οὗτος ουτος this; he
ἐξελεύσεται εξερχομαι come out; go out
πρότερος προτερος earlier
38:28
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
בְ vᵊ בְּ in
לִדְתָּ֖הּ liḏtˌāh ילד bear
וַ wa וְ and
יִּתֶּן־ yyitten- נתן give
יָ֑ד yˈāḏ יָד hand
וַ wa וְ and
תִּקַּ֣ח ttiqqˈaḥ לקח take
הַ ha הַ the
מְיַלֶּ֗דֶת mᵊyallˈeḏeṯ ילד bear
וַ wa וְ and
תִּקְשֹׁ֨ר ttiqšˌōr קשׁר tie
עַל־ ʕal- עַל upon
יָדֹ֤ו yāḏˈô יָד hand
שָׁנִי֙ šānˌî שָׁנִי scarlet
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
זֶ֖ה zˌeh זֶה this
יָצָ֥א yāṣˌā יצא go out
רִאשֹׁנָֽה׃ rišōnˈā רִאשֹׁון first
38:28. iste egreditur prior
This shall come forth the first.
38:28. “This one will go out first.”
38:28. And it came to pass, when she travailed, that [the one] put out [his] hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first.
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Adam Clarke: Commentary on the Bible - 1831
38:28: The midwife - bound upon his hand a scarlet thread - The binding of the scarlet thread about the wrist of the child whose arm appeared first in the birth, serves to show us how solicitously the privileges of the birthright were preserved. Had not this caution been taken by the midwife, Pharez would have had the right of primogeniture to the prejudice of his elder brother Zarah. And yet Pharez is usually reckoned in the genealogical tables before Zarah; and from him, not Zarah, does the line of our Lord proceed. See Mat 1:3. Probably the two brothers, as being twins, were conjoined in the privileges belonging to the birthright.
John Gill
38:28 And it came to pass when she travailed,.... Her birth throes came strong and quick upon her:
that the one put out his hand; which showed that she was like to have a difficult and dangerous time of it; that the birth was not like to be according to the usual and natural order, which may be considered as a correction for her sin:
and the midwife took and bound upon his hand a scarlet thread, saying,
this came out first; she tied this to his wrist, that she might know whose hand it was, and so which was the firstborn; which, to know was a matter of consequence, since to the firstborn there were some special and peculiar privileges.
John Wesley
38:28 It should seem the birth was hard to the mother, by which she was corrected for her sin: the children also, like Jacob and Esau, struggled for the birth - right, and Pharez who got it, is ever named first, and from him Christ descended. He had his name from his breaking forth before his brother; this breach be upon thee - The Jews, as Zarah, bid fair for the birth - right, and were marked with a scarlet thread, as those that come out first; but the Gentiles, like Pharez, or a son of violence got the start of them, by that violence which the kingdom of heaven suffers, and attained to the righteousness which the Jews came short of: yet when the fulness of time is come, all Israel shall be saved. Both these sons are named in the genealogy of our Saviour, Mt 1:3, to perpetuate the story, as an instance of the humiliation of our Lord Jesus.
38:2938:29: Իբրեւ ամփոփեաց զձեռն անդրէն. եկն՝ ե՛լ վաղվաղակի եղբայր նորա։ Եւ նա ասէ. Զի՞ է զի խրամատեցաւ վասն քո ցանգ։ Եւ կոչեաց զանուն նորա Փարէ՛ս։
29 Երբ սա ձեռքը յետ տարաւ, անմիջապէս դուրս ելաւ նրա եղբայրը: Մանկաբարձն ասաց. «Ինչո՞ւ ճեղքեցիր պատնէշը»: Եւ նա նրա անունը դրեց Փարէս:
29 Անիկա իր ձեռքը ետ քաշածին պէս՝ անոր եղբայրը ելաւ։ Մանկաբարձը ըսաւ. «Ինչո՞ւ ցանկը պատռեցիր. այս պատառումը քու վրադ ըլլայ»։ Անոր համար անոր անունը Փարէս* դրուեցաւ։
Իբրեւ ամփոփեաց զձեռն անդրէն, եկն ել վաղվաղակի եղբայր նորա. եւ նա ասէ. Զի՞ է զի [526]խրամատեցաւ վասն քո ցանգ``: Եւ կոչեաց զանուն նորա [527]Փարէս:

38:29: Իբրեւ ամփոփեաց զձեռն անդրէն. եկն՝ ե՛լ վաղվաղակի եղբայր նորա։ Եւ նա ասէ. Զի՞ է զի խրամատեցաւ վասն քո ցանգ։ Եւ կոչեաց զանուն նորա Փարէ՛ս։
29 Երբ սա ձեռքը յետ տարաւ, անմիջապէս դուրս ելաւ նրա եղբայրը: Մանկաբարձն ասաց. «Ինչո՞ւ ճեղքեցիր պատնէշը»: Եւ նա նրա անունը դրեց Փարէս:
29 Անիկա իր ձեռքը ետ քաշածին պէս՝ անոր եղբայրը ելաւ։ Մանկաբարձը ըսաւ. «Ինչո՞ւ ցանկը պատռեցիր. այս պատառումը քու վրադ ըլլայ»։ Անոր համար անոր անունը Փարէս* դրուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
38:2929: Но он возвратил руку свою; и вот, вышел брат его. И она сказала: как ты расторг себе преграду? И наречено ему имя: Фарес.
38:29 ὡς ως.1 as; how δὲ δε though; while ἐπισυνήγαγεν επισυναγω gather together; bring in τὴν ο the χεῖρα χειρ hand καὶ και and; even εὐθὺς ευθυς straight; directly ἐξῆλθεν εξερχομαι come out; go out ὁ ο the ἀδελφὸς αδελφος brother αὐτοῦ αυτος he; him ἡ ο the δὲ δε though; while εἶπεν επω say; speak τί τις.1 who?; what? διεκόπη διακοπτω through; because of σὲ σε.1 you φραγμός φραγμος fence; fencing καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Φαρες φαρες Phares; Fares
38:29 וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be כְּ kᵊ כְּ as מֵשִׁ֣יב mēšˈîv שׁוב return יָדֹ֗ו yāḏˈô יָד hand וְ wᵊ וְ and הִנֵּה֙ hinnˌē הִנֵּה behold יָצָ֣א yāṣˈā יצא go out אָחִ֔יו ʔāḥˈiʸw אָח brother וַ wa וְ and תֹּ֕אמֶר ttˈōmer אמר say מַה־ mah- מָה what פָּרַ֖צְתָּ pārˌaṣtā פרץ break עָלֶ֣יךָ ʕālˈeʸḵā עַל upon פָּ֑רֶץ pˈāreṣ פֶּרֶץ breach וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call שְׁמֹ֖ו šᵊmˌô שֵׁם name פָּֽרֶץ׃ pˈāreṣ פֶּרֶץ Perez
38:29. illo vero retrahente manum egressus est alter dixitque mulier quare divisa est propter te maceria et ob hanc causam vocavit nomen eius PharesBut he drawing back his hand, the other came forth: and the woman said: Why is the partition divided for thee? and therefore called his name Phares.
29. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, Wherefore hast thou made a breach for thyself? therefore his name was called Perez.
38:29. But in truth, drawing back his hand, the other came out. And the woman said, “Why is the partition divided for you?” And for this reason, she called his name Perez.
38:29. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? [this] breach [be] upon thee: therefore his name was called Pharez.
And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? [this] breach [be] upon thee: therefore his name was called Pharez:

29: Но он возвратил руку свою; и вот, вышел брат его. И она сказала: как ты расторг себе преграду? И наречено ему имя: Фарес.
38:29
ὡς ως.1 as; how
δὲ δε though; while
ἐπισυνήγαγεν επισυναγω gather together; bring in
τὴν ο the
χεῖρα χειρ hand
καὶ και and; even
εὐθὺς ευθυς straight; directly
ἐξῆλθεν εξερχομαι come out; go out
ο the
ἀδελφὸς αδελφος brother
αὐτοῦ αυτος he; him
ο the
δὲ δε though; while
εἶπεν επω say; speak
τί τις.1 who?; what?
διεκόπη διακοπτω through; because of
σὲ σε.1 you
φραγμός φραγμος fence; fencing
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Φαρες φαρες Phares; Fares
38:29
וַ wa וְ and
יְהִ֣י׀ yᵊhˈî היה be
כְּ kᵊ כְּ as
מֵשִׁ֣יב mēšˈîv שׁוב return
יָדֹ֗ו yāḏˈô יָד hand
וְ wᵊ וְ and
הִנֵּה֙ hinnˌē הִנֵּה behold
יָצָ֣א yāṣˈā יצא go out
אָחִ֔יו ʔāḥˈiʸw אָח brother
וַ wa וְ and
תֹּ֕אמֶר ttˈōmer אמר say
מַה־ mah- מָה what
פָּרַ֖צְתָּ pārˌaṣtā פרץ break
עָלֶ֣יךָ ʕālˈeʸḵā עַל upon
פָּ֑רֶץ pˈāreṣ פֶּרֶץ breach
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
שְׁמֹ֖ו šᵊmˌô שֵׁם name
פָּֽרֶץ׃ pˈāreṣ פֶּרֶץ Perez
38:29. illo vero retrahente manum egressus est alter dixitque mulier quare divisa est propter te maceria et ob hanc causam vocavit nomen eius Phares
But he drawing back his hand, the other came forth: and the woman said: Why is the partition divided for thee? and therefore called his name Phares.
38:29. But in truth, drawing back his hand, the other came out. And the woman said, “Why is the partition divided for you?” And for this reason, she called his name Perez.
38:29. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? [this] breach [be] upon thee: therefore his name was called Pharez.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
38:29: How hast thou broken forth? - מה פרצת mah paratsta, this breach be upon thee, עליך פרץ aleycka parets; thou shalt bear the name of the breach thou hast made, i. e., in coming first into the world. Therefore his name was called פרץ Parets, i. e., the person who made the breach. The breach here mentioned refers to a certain circumstance in parturition which it is unnecessary to explain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:29: am 2283, bc 1721
How hast: etc. or, Wherefore hast thou made this breach against thee
his name: Gen 46:12; Num 26:20; Ch1 2:4, Ch1 9:4; Neh 11:4, Neh 11:6, Perez, Mat 1:3; Luk 3:33, Phares
Pharez: i. e. a breach.
Geneva 1599
38:29 And it came to pass, as he (l) drew back his hand, that, behold, his brother came out: and she said, How (m) hast thou broken forth? [this] breach [be] upon thee: therefore his name was called Pharez.
(l) Their heinous sin was signified by this monstrous birth.
(m) Or the separation between you and your brother.
John Gill
38:29 And it came to pass as he drew back his hand,.... Into the "uterus" again:
that, behold, his brother came out; out of his mother's womb, and so was properly born first:
and she said; either Tamar, or rather, her midwife:
how hast thou broken forth? it was astonishing to her how it could be, having never met with the like in her practice before; she could not imagine how it was possible for him to come forth first, when his brother lay in the way of him, and nearest the birth, as appeared by his putting out his hand:
this breach be upon thee; if any damage comes either to the mother or to the brother, and so carries in it the nature of an imprecation; or rather, that the memory of so strange an event might be preserved, she imposed a name on him that should continue it:
therefore his name was called Pharez: or "therefore he called", &c. (k); Judah called his name Pharez, agreeably to what the midwife had related. From him, in a line of succession, sprang the Messiah, the Pharez or breaker, Mic 2:13; for the sake of which the whole history of this chapter seems to be recorded, Mt 1:3.
(k) "vocavit", Pagninus, Montanus; "ideoque vocavit", Junius & Tremellius, Piscator, Schmidt.
38:3038:30: Եւ յետոյ ե՛կն ել եղբայր նորա, յորոյ ձեռին կապեալ էր զկարմիրն։ Եւ կոչեաց զանուն նորա՝ Զարա՛[366]։[366] Ոմանք. Յորոյ ձեռն։
30 Ապա դուրս ելաւ նրա եղբայրը, որի ձեռքին կարմիր թել էր կապուած, եւ նրա անունը դրեց Զարա:
30 Ու ետքը ձեռքին վրայ կարմիր դերձան ունեցող եղբայրը ելաւ եւ անոր անունը Զարա դրուեցաւ։
Եւ յետոյ եկն ել եղբայր նորա, յորոյ ձեռին կապեալ էր զկարմիրն, եւ կոչեաց զանուն նորա Զարա:

38:30: Եւ յետոյ ե՛կն ել եղբայր նորա, յորոյ ձեռին կապեալ էր զկարմիրն։ Եւ կոչեաց զանուն նորա՝ Զարա՛[366]։
[366] Ոմանք. Յորոյ ձեռն։
30 Ապա դուրս ելաւ նրա եղբայրը, որի ձեռքին կարմիր թել էր կապուած, եւ նրա անունը դրեց Զարա:
30 Ու ետքը ձեռքին վրայ կարմիր դերձան ունեցող եղբայրը ելաւ եւ անոր անունը Զարա դրուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
38:3030: Потом вышел брат его с красной нитью на руке. И наречено ему имя: Зара.
38:30 καὶ και and; even μετὰ μετα with; amid τοῦτο ουτος this; he ἐξῆλθεν εξερχομαι come out; go out ὁ ο the ἀδελφὸς αδελφος brother αὐτοῦ αυτος he; him ἐφ᾿ επι in; on ᾧ ος who; what ἦν ειμι be ἐπὶ επι in; on τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him τὸ ο the κόκκινον κοκκινος scarlet καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Ζαρα ζαρα Zara
38:30 וְ wᵊ וְ and אַחַר֙ ʔaḥˌar אַחַר after יָצָ֣א yāṣˈā יצא go out אָחִ֔יו ʔāḥˈiʸw אָח brother אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon יָדֹ֖ו yāḏˌô יָד hand הַ ha הַ the שָּׁנִ֑י ššānˈî שָׁנִי scarlet וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call שְׁמֹ֖ו šᵊmˌô שֵׁם name זָֽרַח׃ ס zˈāraḥ . s זֶרַח Zerah
38:30. postea egressus est frater in cuius manu erat coccinum quem appellavit ZaraAfterwards his brother came out, on whose hand was the scarlet thread: and she called his name Zara.
30. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zerah.
38:30. After this, his brother came out, on whose hand was the scarlet thread. And she called him Zerah.
38:30. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah.
And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah:

30: Потом вышел брат его с красной нитью на руке. И наречено ему имя: Зара.
38:30
καὶ και and; even
μετὰ μετα with; amid
τοῦτο ουτος this; he
ἐξῆλθεν εξερχομαι come out; go out
ο the
ἀδελφὸς αδελφος brother
αὐτοῦ αυτος he; him
ἐφ᾿ επι in; on
ος who; what
ἦν ειμι be
ἐπὶ επι in; on
τῇ ο the
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
τὸ ο the
κόκκινον κοκκινος scarlet
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Ζαρα ζαρα Zara
38:30
וְ wᵊ וְ and
אַחַר֙ ʔaḥˌar אַחַר after
יָצָ֣א yāṣˈā יצא go out
אָחִ֔יו ʔāḥˈiʸw אָח brother
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
יָדֹ֖ו yāḏˌô יָד hand
הַ ha הַ the
שָּׁנִ֑י ššānˈî שָׁנִי scarlet
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
שְׁמֹ֖ו šᵊmˌô שֵׁם name
זָֽרַח׃ ס zˈāraḥ . s זֶרַח Zerah
38:30. postea egressus est frater in cuius manu erat coccinum quem appellavit Zara
Afterwards his brother came out, on whose hand was the scarlet thread: and she called his name Zara.
38:30. After this, his brother came out, on whose hand was the scarlet thread. And she called him Zerah.
38:30. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
38:30: His name was called Zarah - זרה Zarach, risen or sprung up, applied to the sun, rising and diffusing his light. "He had this name," says Ainsworth, "because he should have risen, i. e., have been born first, but for the breach which his brother made."
There are several subjects in this chapter on which it may not be unprofitable to spend a few additional moments.
1. The insertion of this chapter is a farther proof of the impartiality of the sacred writer. The facts detailed, considered in themselves, can reflect no credit on the patriarchal history; but Judah, Tamar, Zarah, and Pharez, were progenitors of the Messiah, and therefore their birth must be recorded; and as the birth, so also the circumstances of that birth, which, even had they not a higher end in view, would be valuable as casting light upon some very ancient customs, which it is interesting to understand. These are not forgotten in the preceding notes.
2. On what is generally reputed to be the sin of Onan, something very pointed should be spoken. But who dares and will do it, and in such language that it may neither pollute the ear by describing the evil as it is, nor fail of its effect by a language so refined and so laboriously delicate as to cover the sin which it professes to disclose? Elaborate treatises on the subject will never be read by those who need them most, and anonymous pamphlets are not likely to be regarded. The sin of self-pollution, which is generally considered to be that of Onan, is one of the most destructive evils ever practiced by fallen man. In many respects it is several degrees worse than common whoredom, and has in its train more awful consequences, though practiced by numbers who would shudder at the thought of criminal connections with a prostitute. It excites the powers of nature to undue action, and produces violent secretions, which necessarily and speedily exhaust the vital principle and energy; hence the muscles become flaccid and feeble, the tone and natural action of the nerves relaxed and impeded, the understanding confused, the memory oblivious, the judgment perverted, the will indeterminate and wholly without energy to resist; the eyes appear languishing and without expression, and the countenance vacant; the appetite ceases, for the stomach is incapable of performing its proper office; nutrition fails, tremors, fears, and terrors are generated; and thus the wretched victim drags out a most miserable existence, till, superannuated even before he had time to arrive at man's estate, with a mind often debilitated even to a state of idiotism, his worthless body tumbles into the grave, and his guilty soul (guilty of self-murder) is hurried into the awful presence of its Judge! Reader, this is no caricature, nor are the colourings overcharged in this shocking picture. Worse woes than my pen can relate I have witnessed in those addicted to this fascinating, unnatural, and most destructive of crimes. If thou hast entered into this snare, flee from the destruction both of body and soul that awaits thee! God alone can save thee. Advice, warnings, threatenings, increasing debility of body, mental decay, checks of conscience, expostulations of judgment and medical assistance, will all be lost on thee: God, and God alone, can save them from an evil which has in its issue the destruction of thy body, and the final perdition of thy soul! Whether this may have been the sin of Onan or not, is a matter at present of small moment; it may be thy sin; therefore take heed lest God slay thee for it. The intelligent reader will see that prudence forbids me to enter any farther into this business. See Clarke's note at Gen 39:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
38:30: Zarah: Ch1 9:6, Zerah, Mat 1:3, Zara
John Gill
38:30 And afterward came out his brother that had the scarlet thread upon his hand,.... By which it was known that he so far came out first; which confirms the remarkable birth of his brother, who notwithstanding got the start of him:
and his name was called Zarah; not from "rising", or his coming forth like the rising sun, as is usually observed; but rather from his return, or drawing back his hand, and as it were returning to his mother's womb; and so, according to Hillerus (l), Zarah, by a transposition of letters, comes from "Chazar", to return: but Jarchi thinks he had his name from the refulgent appearance of the scarlet thread on his wrist.
(l) Onomastic. Sacr. p. 372.