Genesis 38:19
Then Tamar got up and departed. And she removed her veil and put on her widow's garments again.
Then Tamar got up and departed.
Tamar's actions follow her encounter with Judah, where she successfully secures her rights within the family lineage. Her departure signifies the completion of her plan to ensure her place in the family line, which was threatened by Judah's failure to provide her with his son Shelah as a husband. This moment is pivotal in the narrative, as it sets the stage for the birth of Perez and Zerah, who are significant in the genealogy of King David and ultimately Jesus Christ (Matthew 1:3). The act of departing also reflects her agency and determination in a patriarchal society where women often had limited power.

And she removed her veil
The veil in this context is significant as it was used by Tamar to disguise herself as a prostitute to seduce Judah. In ancient Near Eastern culture, veils were often associated with women of ill repute or those in mourning. By removing the veil, Tamar is shedding the temporary identity she assumed to achieve her goal. This act symbolizes a return to her true self and status, as well as the conclusion of her ruse. The veil also serves as a narrative device highlighting themes of deception and revelation, which are prevalent throughout the story.

and put on her widow’s garments again.
Widow's garments were a sign of mourning and indicated Tamar's status as a widow of Judah's sons, Er and Onan. By putting these garments back on, Tamar resumes her rightful place in society, emphasizing her legitimate claim to Judah's family line. This act underscores the cultural and legal expectations of levirate marriage, where a widow was to be given to the next of kin to produce offspring for the deceased husband. Tamar's return to her widow's attire also foreshadows the eventual recognition and vindication of her actions when Judah acknowledges her righteousness later in the chapter. This moment connects to the broader biblical theme of God's providence and justice, as seen in other stories where the marginalized are vindicated, such as Ruth and Esther.

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

2. Judah
One of the twelve sons of Jacob, who unknowingly becomes involved with Tamar.

3. The Veil
A symbol of Tamar's disguise, representing her temporary role as a prostitute.

4. Widow’s Garments
The clothing Tamar resumes wearing, signifying her return to her status as a widow.

5. The Event
Tamar's strategic plan to ensure her place in Judah's family line, which involves a temporary disguise.
Teaching Points
The Importance of Justice and Rights
Tamar's actions highlight the importance of securing one's rights and the lengths to which individuals may go to achieve justice.

God's Sovereignty in Imperfect Situations
Despite the morally complex situation, God's plan unfolds, showing His ability to work through human imperfection.

The Role of Women in God's Plan
Tamar's account emphasizes the active role women play in biblical accounts and God's redemptive history.

Repentance and Redemption
Judah's eventual acknowledgment of Tamar's righteousness (later in the chapter) serves as a reminder of the power of repentance and redemption.

Cultural Context and Biblical Law
Understanding the cultural and legal context of the time helps us appreciate the motivations and actions of biblical characters.
Bible Study Questions
1. How does Tamar's decision to disguise herself reflect her understanding of justice and her rights within her cultural context?

2. In what ways does the account of Tamar and Judah illustrate God's ability to work through human flaws and failures?

3. How does Tamar's inclusion in the genealogy of Jesus (Matthew 1:3) impact our understanding of God's grace and redemption?

4. What can we learn from Judah's eventual recognition of Tamar's righteousness about the importance of acknowledging and correcting our wrongs?

5. How does the concept of Levirate marriage in Deuteronomy 25:5-10 help us understand the actions and motivations of Tamar in Genesis 38?
Connections to Other Scriptures
Genesis 38:6-11
Provides context for Tamar's actions, detailing her marriages to Judah's sons and her subsequent widowhood.

Deuteronomy 25:5-10
Discusses the Levirate marriage law, which underpins Tamar's right to seek offspring from Judah's family.

Matthew 1:3
Tamar is listed in the genealogy of Jesus, highlighting her significant role in biblical history.

Ruth 4:12
References Tamar in the blessing given to Boaz and Ruth, acknowledging her as an important figure in Israel's lineage.
LessonsG. Hughes, B. D.Genesis 38:11-30
LessonsG. Hughes, B. D.Genesis 38:11-30
LessonsG. Hughes, B. D.Genesis 38:11-30
LessonsG. Hughes, B. D.Genesis 38:11-30
LessonsG. Hughes, B. D.Genesis 38:11-30
LessonsG. Hughes, B. D.Genesis 38:11-30
The Goodness and Severity of GodR.A. Redford Genesis 38
People
Canaanitish, Er, Hirah, Onan, Perez, Pharez, Shelah, Shua, Shuah, Tamar, Timnah, Zarah, Zerah
Places
Chezib, Enaim, Timnah
Topics
Aside, Clothes, Clothing, Departed, Garments, Got, Laid, Putteth, Removed, Riseth, Taking, Turneth, Vail, Veil, Widowhood, Widow's
Dictionary of Bible Themes
Genesis 38:6-26

     5674   daughters

Genesis 38:13-19

     5733   pregnancy

Genesis 38:13-26

     5837   disguise

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

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

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

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

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