Apologetics Bible
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The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
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Connected primary witness
- Connected ID:
Genesis_38
- Primary Witness Text: 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 Judah saw there a daughter of a certain Canaanite, whose name was Shuah; and he took her, and went in unto her. And she conceived, and bare a son; and he called his name Er. And she conceived again, and bare a son; and she called his name Onan. And she yet again conceived, and bare a son; and called his name Shelah: and he was at Chezib, when she bare him. And Judah took a wife for Er his firstborn, whose name was Tamar. And Er, Judah’s firstborn, was wicked in the sight of the LORD; and the LORD slew him. And Judah said unto Onan, Go in unto thy brother’s wife, and marry her, and raise up seed to thy 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. And the thing which he did displeased the LORD: wherefore he slew him also. 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. 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 it was told Tamar, saying, Behold thy father in law goeth up to Timnath ...
Connected dataset overlay
- Connected ID:
Genesis_38
- Chapter Blob Preview: 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 Judah saw there a daughter of a certain Canaanite, whose name was Shuah; and he took her, and went in unto her. And she conceived, and bare a son; and he called his name Er. And she conceived again, and bare a son; and she called his name On...
Chapter frameStart here before opening notes.
Chapter frame
The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
Genesis addresses the deepest human questions: Origin, Identity, Fall, and Hope. Its apologetics force lies in presenting monotheistic creation, human dignity, the origin of evil, and the first redemptive promise (3:15) — each revolutionary in its ancient Near Eastern context where polytheism, fatalism, and cyclical time dominated all rival cosmologies.
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Genesis 38:1
Hebrew
וַֽיְהִי בָּעֵת הַהִוא וַיֵּרֶד יְהוּדָה מֵאֵת אֶחָיו וַיֵּט עַד־אִישׁ עֲדֻלָּמִי וּשְׁמוֹ חִירָֽה׃vayehiy-va'et-hahiv'-vayered-yehvdah-me'et-'echayv-vayet-'ad-'iysh-'adulamiy-vshemvo-chiyrah
KJV: 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.
AKJV: And it came to pass at that time, that Judah went down from his brothers, and turned in to a certain Adullamite, whose name was Hirah.
ASV: 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.
YLT: And it cometh to pass, at that time, that Judah goeth down from his brethren, and turneth aside unto a man, an Adullamite, whose name is Hirah;
Exposition: Genesis 38:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:2
Hebrew
וַיַּרְא־שָׁם יְהוּדָה בַּת־אִישׁ כְּנַעֲנִי וּשְׁמוֹ שׁוּעַ וַיִּקָּחֶהָ וַיָּבֹא אֵלֶֽיהָ׃vayare'-sham-yehvdah-vat-'iysh-khena'aniy-vshemvo-shv'a-vayiqacheha-vayavo'-'eleyha
KJV: And Judah saw there a daughter of a certain Canaanite, whose name was Shuah; and he took her, and went in unto her.
AKJV: And Judah saw there a daughter of a certain Canaanite, whose name was Shuah; and he took her, and went in to her.
ASV: And Judah saw there a daughter of a certain Canaanite whose name was Shua; and he took her, and went in unto her.
YLT: and Judah seeth there the daughter of a man, a Canaanite, whose name is Shuah, and taketh her, and goeth in unto her.
Commentary Witness (Generated)Genesis 38:2Generated editorial synthesis
Commentary Witness (Generated)
Genesis 38:2
Genesis 38:2 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Judah saw there a daughter of a certain Canaanite, whose name was Shuah; and he took her, and went in unto her.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 38:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 38:2
Named authorities or texts detected in the witness
- Canaanite
- Shuah
Exposition: Genesis 38:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Judah saw there a daughter of a certain Canaanite, whose name was Shuah; and he took her, and went in unto her.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:3
Hebrew
וַתַּהַר וַתֵּלֶד בֵּן וַיִּקְרָא אֶת־שְׁמוֹ עֵֽר׃vatahar-vateled-ven-vayiqera'-'et-shemvo-'er
KJV: And she conceived, and bare a son; and he called his name Er.
AKJV: And she conceived, and bore a son; and he called his name Er.
ASV: And she conceived, and bare a son; and he called his name Er.
YLT: And she conceiveth, and beareth a son, and he calleth his name Er;
Commentary Witness (Generated)Genesis 38:3Generated editorial synthesis
Commentary Witness (Generated)
Genesis 38:3
Genesis 38:3 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And she conceived, and bare a son; and he called his name Er.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 38:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 38:3
Named authorities or texts detected in the witness
- Er
Exposition: Genesis 38:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And she conceived, and bare a son; and he called his name Er.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:4
Hebrew
וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ אוֹנָֽן׃vatahar-'vod-vateled-ven-vatiqera'-'et-shemvo-'vonan
KJV: And she conceived again, and bare a son; and she called his name Onan.
AKJV: And she conceived again, and bore a son; and she called his name Onan.
ASV: And she conceived again, and bare a son; and she called his name Onan.
YLT: and she conceiveth again, and beareth a son, and calleth his name Onan;
Commentary Witness (Generated)Genesis 38:4Generated editorial synthesis
Commentary Witness (Generated)
Genesis 38:4
Genesis 38:4 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And she conceived again, and bare a son; and she called his name Onan.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 38:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 38:4
Named authorities or texts detected in the witness
- Onan
Exposition: Genesis 38:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And she conceived again, and bare a son; and she called his name Onan.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:5
Hebrew
וַתֹּסֶף עוֹד וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שֵׁלָה וְהָיָה בִכְזִיב בְּלִדְתָּהּ אֹתֽוֹ׃vatosef-'vod-vateled-ven-vatiqera'-'et-shemvo-shelah-vehayah-vikheziyv-velidetah-'otvo
KJV: And she yet again conceived, and bare a son; and called his name Shelah: and he was at Chezib, when she bare him.
AKJV: And she yet again conceived, and bore a son; and called his name Shelah: and he was at Chezib, when she bore him.
ASV: And she yet again bare a son, and called his name Shelah: and he was at Chezib, when she bare him.
YLT: and she addeth again, and beareth a son, and calleth his name Shelah; and he was in Chezib in her bearing him.
Commentary WitnessGenesis 38:5Quoted commentary witness
Commentary Witness
Genesis 38:5
Verse 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."
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 38:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mic 1:14
Named authorities or texts detected in the witness
- Achzib
- Judah
- Ainsworth
- Israel
Exposition: Genesis 38:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And she yet again conceived, and bare a son; and called his name Shelah: and he was at Chezib, when she bare him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:6
Hebrew
וַיִּקַּח יְהוּדָה אִשָּׁה לְעֵר בְּכוֹרוֹ וּשְׁמָהּ תָּמָֽר׃vayiqach-yehvdah-'ishah-le'er-vekhvorvo-vshemah-tamar
KJV: And Judah took a wife for Er his firstborn, whose name was Tamar.
AKJV: And Judah took a wife for Er his firstborn, whose name was Tamar.
ASV: And Judah took a wife for Er his first-born, and her name was Tamar.
YLT: And Judah taketh a wife for Er, his first-born, and her name is Tamar;
Commentary Witness (Generated)Genesis 38:6Generated editorial synthesis
Commentary Witness (Generated)
Genesis 38:6
Genesis 38:6 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Judah took a wife for Er his firstborn, whose name was Tamar.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 38:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 38:6
Named authorities or texts detected in the witness
- Tamar
Exposition: Genesis 38:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Judah took a wife for Er his firstborn, whose name was Tamar.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:7
Hebrew
וַיְהִי עֵר בְּכוֹר יְהוּדָה רַע בְּעֵינֵי יְהוָה וַיְמִתֵהוּ יְהוָֽה׃vayehiy-'er-vekhvor-yehvdah-ra'-ve'eyney-yehvah-vayemitehv-yehvah
KJV: And Er, Judah’s firstborn, was wicked in the sight of the LORD; and the LORD slew him.
AKJV: And Er, Judah’s firstborn, was wicked in the sight of the LORD; and the LORD slew him.
ASV: And Er, Judah’s first-born, was wicked in the sight of Jehovah; and Jehovah slew him.
YLT: and Er, Judah's first-born, is evil in the eyes of Jehovah, and Jehovah doth put him to death.
Commentary WitnessGenesis 38:7Quoted commentary witness
Commentary Witness
Genesis 38:7
Verse 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."
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 38:7
Source lane
Apologetics Bible source bundle
Exposition: Genesis 38:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Er, Judah’s firstborn, was wicked in the sight of the LORD; and the LORD slew him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:8
Hebrew
וַיֹּאמֶר יְהוּדָה לְאוֹנָן בֹּא אֶל־אֵשֶׁת אָחִיךָ וְיַבֵּם אֹתָהּ וְהָקֵם זֶרַע לְאָחִֽיךָ׃vayo'mer-yehvdah-le'vonan-vo'-'el-'eshet-'achiykha-veyavem-'otah-vehaqem-zera'-le'achiykha
KJV: And Judah said unto Onan, Go in unto thy brother’s wife, and marry her, and raise up seed to thy brother.
AKJV: And Judah said to Onan, Go in to your brother’s wife, and marry her, and raise up seed to your brother.
ASV: And Judah said unto Onan, Go in unto thy brother’s wife, and perform the duty of a husband’s brother unto her, and raise up seed to thy brother.
YLT: And Judah saith to Onan, ‘Go in unto the wife of thy brother, and marry her, and raise up seed to thy brother;’
Commentary Witness (Generated)Genesis 38:8Generated editorial synthesis
Commentary Witness (Generated)
Genesis 38:8
Genesis 38:8 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Judah said unto Onan, Go in unto thy brother’s wife, and marry her, and raise up seed to thy brother.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 38:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 38:8
Named authorities or texts detected in the witness
- Onan
Exposition: Genesis 38:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Judah said unto Onan, Go in unto thy brother’s wife, and marry her, and raise up seed to thy brother.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:9
Hebrew
וַיֵּדַע אוֹנָן כִּי לֹּא לוֹ יִהְיֶה הַזָּרַע וְהָיָה אִם־בָּא אֶל־אֵשֶׁת אָחִיו וְשִׁחֵת אַרְצָה לְבִלְתִּי נְתָן־זֶרַע לְאָחִֽיו׃vayeda'-'vonan-khiy-lo'-lvo-yiheyeh-hazara'-vehayah-'im-va'-'el-'eshet-'achiyv-veshichet-'aretzah-leviletiy-netan-zera'-le'achiyv
KJV: 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.
AKJV: And Onan knew that the seed should not be his; and it came to pass, when he went in to his brother’s wife, that he spilled it on the ground, lest that he should give seed to his brother.
ASV: And Onan knew that the seed would 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.
YLT: and Onan knoweth that the seed is not reckoned his; and it hath come to pass, if he hath gone in unto his brother's wife, that he hath destroyed it to the earth, so as not to give seed to his brother;
Commentary WitnessGenesis 38:9Quoted commentary witness
Commentary Witness
Genesis 38:9
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 38:9
Source lane
Apologetics Bible source bundle
Exposition: Genesis 38:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Onan knew that the seed should not be his; and it came to pass, when he went in unto his brother’s wife, that he spilled it on the ground, lest that he should give seed to his brother.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:10
Hebrew
וַיֵּרַע בְּעֵינֵי יְהוָה אֲשֶׁר עָשָׂה וַיָּמֶת גַּם־אֹתֽוֹ׃vayera'-ve'eyney-yehvah-'asher-'ashah-vayamet-gam-'otvo
KJV: And the thing which he did displeased the LORD: wherefore he slew him also.
AKJV: And the thing which he did displeased the LORD: why he slew him also.
ASV: And the thing which he did was evil in the sight of Jehovah: and he slew him also.
YLT: and that which he hath done is evil in the eyes of Jehovah, and He putteth him also to death.
Commentary WitnessGenesis 38:10Quoted commentary witness
Commentary Witness
Genesis 38:10
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 38:10
Source lane
Apologetics Bible source bundle
Exposition: Genesis 38:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the thing which he did displeased the LORD: wherefore he slew him also.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:11
Hebrew
וַיֹּאמֶר יְהוּדָה לְתָמָר כַּלָּתוֹ שְׁבִי אַלְמָנָה בֵית־אָבִיךְ עַד־יִגְדַּל שֵׁלָה בְנְי כִּי אָמַר פֶּן־יָמוּת גַּם־הוּא כְּאֶחָיו וַתֵּלֶךְ תָּמָר וַתֵּשֶׁב בֵּית אָבִֽיהָ׃vayo'mer-yehvdah-letamar-khalatvo-sheviy-'alemanah-veyt-'aviykhe-'ad-yigedal-shelah-veney-khiy-'amar-fen-yamvt-gam-hv'-khe'echayv-vatelekhe-tamar-vateshev-veyt-'aviyha
KJV: 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.
AKJV: Then said Judah to Tamar his daughter in law, Remain a widow at your father’s house, till Shelah my son be grown: for he said, Lest peradventure he die also, as his brothers did. And Tamar went and dwelled in her father’s house. ¶
ASV: 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.
YLT: And Judah saith to Tamar his daughter-in-law, ‘Abide a widow at thy father's house, till Shelah my son groweth up;' for he said, ‘Lest he die--even he--like his brethren;' and Tamar goeth and dwelleth at her father's house.
Commentary Witness (Generated)Genesis 38:11Generated editorial synthesis
Commentary Witness (Generated)
Genesis 38:11
Genesis 38:11 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 38:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 38:11
Exposition: Genesis 38:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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’...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:12
Hebrew
וַיִּרְבּוּ הַיָּמִים וַתָּמָת בַּת־שׁוּעַ אֵֽשֶׁת־יְהוּדָה וַיִּנָּחֶם יְהוּדָה וַיַּעַל עַל־גֹּֽזֲזֵי צֹאנוֹ הוּא וְחִירָה רֵעֵהוּ הָעֲדֻלָּמִי תִּמְנָֽתָה׃vayirevv-hayamiym-vatamat-vat-shv'a-'eshet-yehvdah-vayinachem-yehvdah-vaya'al-'al-gozazey-tzo'nvo-hv'-vechiyrah-re'ehv-ha'adulamiy-timenatah
KJV: 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.
AKJV: And in process of time the daughter of Shuah Judah’s wife died; and Judah was comforted, and went up to his sheep shearers to Timnath, he and his friend Hirah the Adullamite.
ASV: And in process of time Shua’s daughter, the wife of Judah, died; and Judah was comforted, and went up unto his sheep-shearers to Timnah, he and his friend Hirah the Adullamite.
YLT: And the days are multiplied, and the daughter of Shuah, Judah's wife, dieth; and Judah is comforted, and goeth up unto his sheep-shearers, he and Hirah his friend the Adullamite, to Timnath.
Commentary WitnessGenesis 38:12Quoted commentary witness
Commentary Witness
Genesis 38:12
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 38:12
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Bible
Exposition: Genesis 38:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:13
Hebrew
וַיֻּגַּד לְתָמָר לֵאמֹר הִנֵּה חָמִיךְ עֹלֶה תִמְנָתָה לָגֹז צֹאנֽוֹ׃vayugad-letamar-le'mor-hineh-chamiykhe-'oleh-timenatah-lagoz-tzo'nvo
KJV: And it was told Tamar, saying, Behold thy father in law goeth up to Timnath to shear his sheep.
AKJV: And it was told Tamar, saying, Behold your father in law goes up to Timnath to shear his sheep.
ASV: And it was told Tamar, saying, Behold, thy father-in-law goeth up to Timnah to shear his sheep.
YLT: And it is declared to Tamar, saying, ‘Lo, thy husband's father is going up to Timnath to shear his flock;’
Commentary Witness (Generated)Genesis 38:13Generated editorial synthesis
Commentary Witness (Generated)
Genesis 38:13
Genesis 38:13 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And it was told Tamar, saying, Behold thy father in law goeth up to Timnath to shear his sheep.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 38:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 38:13
Named authorities or texts detected in the witness
- Tamar
Exposition: Genesis 38:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it was told Tamar, saying, Behold thy father in law goeth up to Timnath to shear his sheep.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:14
Hebrew
וַתָּסַר בִּגְדֵי אַלְמְנוּתָהּ מֵֽעָלֶיהָ וַתְּכַס בַּצָּעִיף וַתִּתְעַלָּף וַתֵּשֶׁב בְּפֶתַח עֵינַיִם אֲשֶׁר עַל־דֶּרֶךְ תִּמְנָתָה כִּי רָאֲתָה כִּֽי־גָדַל שֵׁלָה וְהִוא לֹֽא־נִתְּנָה לוֹ לְאִשָּֽׁה׃vatasar-vigedey-'alemenvtah-me'aleyha-vatekhas-vatza'iyf-vatite'alaf-vateshev-vefetach-'eynayim-'asher-'al-derekhe-timenatah-khiy-ra'atah-khiy-gadal-shelah-vehiv'-lo'-nitenah-lvo-le'ishah
KJV: 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.
AKJV: 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 to him to wife.
ASV: 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.
YLT: and she turneth aside the garments of her widowhood from off her, and covereth herself with a vail, and wrappeth herself up, and sitteth in the opening of Enayim, which is by the way to Timnath, for she hath seen that Shelah hath grown up, and she hath not been given to him for a wife.
Commentary Witness (Generated)Genesis 38:14Generated editorial synthesis
Commentary Witness (Generated)
Genesis 38:14
Genesis 38:14 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 38:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 38:14
Named authorities or texts detected in the witness
- Timnath
Exposition: Genesis 38:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:15
Hebrew
וַיִּרְאֶהָ יְהוּדָה וֽ͏ַיַּחְשְׁבֶהָ לְזוֹנָה כִּי כִסְּתָה פָּנֶֽיהָ׃vayire'eha-yehvdah-vayachesheveha-lezvonah-khiy-khisetah-faneyha
KJV: When Judah saw her, he thought her to be an harlot; because she had covered her face.
AKJV: When Judah saw her, he thought her to be an harlot; because she had covered her face.
ASV: When Judah saw her, he thought her to be a harlot; for she had covered her face.
YLT: And Judah seeth her, and reckoneth her for a harlot, for she hath covered her face,
Commentary WitnessGenesis 38:15Quoted commentary witness
Commentary Witness
Genesis 38:15
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 38:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 34:31
Named authorities or texts detected in the witness
- Septuagint
- New Testament
- Christ
Exposition: Genesis 38:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'When Judah saw her, he thought her to be an harlot; because she had covered her face.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:16
Hebrew
וַיֵּט אֵלֶיהָ אֶל־הַדֶּרֶךְ וַיֹּאמֶר הָֽבָה־נָּא אָבוֹא אֵלַיִךְ כִּי לֹא יָדַע כִּי כַלָּתוֹ הִוא וַתֹּאמֶר מַה־תִּתֶּן־לִּי כִּי תָבוֹא אֵלָֽי׃vayet-'eleyha-'el-haderekhe-vayo'mer-havah-na'-'avvo'-'elayikhe-khiy-lo'-yada'-khiy-khalatvo-hiv'-vato'mer-mah-titen-liy-khiy-tavvo'-'elay
KJV: 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?
AKJV: And he turned to her by the way, and said, Go to, I pray you, let me come in to you; (for he knew not that she was his daughter in law.) And she said, What will you give me, that you may come in to me?
ASV: And he turned unto her by the way, and said, Come, 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?
YLT: and he turneth aside unto her by the way, and saith, ‘Come, I pray thee, let me come in unto thee,' (for he hath not known that she is his daughter-in-law); and she saith, ‘What dost thou give to me, that thou mayest come in unto me?’
Commentary Witness (Generated)Genesis 38:16Generated editorial synthesis
Commentary Witness (Generated)
Genesis 38:16
Genesis 38:16 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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?'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 38:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 38:16
Named authorities or texts detected in the witness
- Ray
Exposition: Genesis 38:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:17
Hebrew
וַיֹּאמֶר אָנֹכִי אֲשַׁלַּח גְּדִֽי־עִזִּים מִן־הַצֹּאן וַתֹּאמֶר אִם־תִּתֵּן עֵרָבוֹן עַד שָׁלְחֶֽךָ׃vayo'mer-'anokhiy-'ashalach-gediy-'iziym-min-hatzo'n-vato'mer-'im-titen-'eravvon-'ad-shalechekha
KJV: 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?
AKJV: And he said, I will send you a kid from the flock. And she said, Will you give me a pledge, till you send it?
ASV: 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?
YLT: and he saith, ‘I--I send a kid of the goats from the flock.' And she saith, ‘Dost thou give a pledge till thou send it ?’
Commentary WitnessGenesis 38:17Quoted commentary witness
Commentary Witness
Genesis 38:17
Verse 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, 2Cor 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).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 38:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 2Cor 1:22
- Eph 1:14
- Gen 38:25
Named authorities or texts detected in the witness
- St
- Earnest
Exposition: Genesis 38:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:18
Hebrew
וַיֹּאמֶר מָה הֽ͏ָעֵרָבוֹן אֲשֶׁר אֶתֶּן־לָּךְ וַתֹּאמֶר חֹתָֽמְךָ וּפְתִילֶךָ וּמַטְּךָ אֲשֶׁר בְּיָדֶךָ וַיִּתֶּן־לָּהּ וַיָּבֹא אֵלֶיהָ וַתַּהַר לֽוֹ׃vayo'mer-mah-ha'eravvon-'asher-'eten-lakhe-vato'mer-chotamekha-vfetiylekha-vmatekha-'asher-veyadekha-vayiten-lah-vayavo'-'eleyha-vatahar-lvo
KJV: 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.
AKJV: And he said, What pledge shall I give you? And she said, Your signet, and your bracelets, and your staff that is in your hand. And he gave it her, and came in to her, and she conceived by him.
ASV: And he said, What pledge shall I give thee? And she said, Thy signet and thy cord, and thy staff that is in thy hand. And he gave them to her, and came in unto her, and she conceived by him.
YLT: and he saith, ‘What is the pledge that I give to thee?' and she saith, ‘Thy seal, and thy ribbon, and thy staff which is in thy hand;' and he giveth to her, and goeth in unto her, and she conceiveth to him;
Commentary Witness (Generated)Genesis 38:18Generated editorial synthesis
Commentary Witness (Generated)
Genesis 38:18
Genesis 38:18 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 38:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 38:18
Exposition: Genesis 38:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:19
Hebrew
וַתָּקָם וַתֵּלֶךְ וַתָּסַר צְעִיפָהּ מֵעָלֶיהָ וַתִּלְבַּשׁ בִּגְדֵי אַלְמְנוּתָֽהּ׃vataqam-vatelekhe-vatasar-tze'iyfah-me'aleyha-vatilevash-vigedey-'alemenvtah
KJV: And she arose, and went away, and laid by her vail from her, and put on the garments of her widowhood.
AKJV: And she arose, and went away, and laid by her veil from her, and put on the garments of her widowhood.
ASV: And she arose, and went away, and put off her veil from her, and put on the garments of her widowhood.
YLT: and she riseth, and goeth, and turneth aside her vail from off her, and putteth on the garments of her widowhood.
Commentary Witness (Generated)Genesis 38:19Generated editorial synthesis
Commentary Witness (Generated)
Genesis 38:19
Genesis 38:19 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And she arose, and went away, and laid by her vail from her, and put on the garments of her widowhood.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 38:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 38:19
Exposition: Genesis 38:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And she arose, and went away, and laid by her vail from her, and put on the garments of her widowhood.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:20
Hebrew
וַיִּשְׁלַח יְהוּדָה אֶת־גְּדִי הָֽעִזִּים בְּיַד רֵעֵהוּ הָֽעֲדֻלָּמִי לָקַחַת הָעֵרָבוֹן מִיַּד הָאִשָּׁה וְלֹא מְצָאָֽהּ׃vayishelach-yehvdah-'et-gediy-ha'iziym-veyad-re'ehv-ha'adulamiy-laqachat-ha'eravvon-miyad-ha'ishah-velo'-metza'ah
KJV: 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.
AKJV: 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.
ASV: 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.
YLT: And Judah sendeth the kid of the goats by the hand of his friend the Adullamite, to receive the pledge from the hand of the woman, and he hath not found her.
Commentary Witness (Generated)Genesis 38:20Generated editorial synthesis
Commentary Witness (Generated)
Genesis 38:20
Genesis 38:20 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 38:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 38:20
Named authorities or texts detected in the witness
- Adullamite
Exposition: Genesis 38:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:21
Hebrew
וַיִּשְׁאַל אֶת־אַנְשֵׁי מְקֹמָהּ לֵאמֹר אַיֵּה הַקְּדֵשָׁה הִוא בָעֵינַיִם עַל־הַדָּרֶךְ וַיֹּאמְרוּ לֹא־הָיְתָה בָזֶה קְדֵשָֽׁה׃vayishe'al-'et-'aneshey-meqomah-le'mor-'ayeh-haqedeshah-hiv'-va'eynayim-'al-hadarekhe-vayo'merv-lo'-hayetah-vazeh-qedeshah
KJV: 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.
AKJV: 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.
ASV: Then he asked the men of her place, saying, Where is the prostitute, that was at Enaim by the wayside? And they said, There hath been no prostitute here.
YLT: And he asketh the men of her place, saying, ‘Where is the separated one--she in Enayim, by the way?' and they say, ‘There hath not been in this place a separated one.’
Commentary Witness (Generated)Genesis 38:21Generated editorial synthesis
Commentary Witness (Generated)
Genesis 38:21
Genesis 38:21 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 38:21
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 38:21
Exposition: Genesis 38:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:22
Hebrew
וַיָּשָׁב אֶל־יְהוּדָה וַיֹּאמֶר לֹא מְצָאתִיהָ וְגַם אַנְשֵׁי הַמָּקוֹם אָֽמְרוּ לֹא־הָיְתָה בָזֶה קְדֵשָֽׁה׃vayashav-'el-yehvdah-vayo'mer-lo'-metza'tiyha-vegam-'aneshey-hamaqvom-'amerv-lo'-hayetah-vazeh-qedeshah
KJV: 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.
AKJV: 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.
ASV: And he returned to Judah, and said, I have not found her; and also the men of the place said, There hath been no prostitute here.
YLT: And he turneth back unto Judah, and saith, ‘I have not found her; and the men of the place also have said, There hath not been in this place a separated one,’
Commentary Witness (Generated)Genesis 38:22Generated editorial synthesis
Commentary Witness (Generated)
Genesis 38:22
Genesis 38:22 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 38:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 38:22
Named authorities or texts detected in the witness
- Judah
Exposition: Genesis 38:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:23
Hebrew
וַיֹּאמֶר יְהוּדָה תִּֽקַּֽח־לָהּ פֶּן נִהְיֶה לָבוּז הִנֵּה שָׁלַחְתִּי הַגְּדִי הַזֶּה וְאַתָּה לֹא מְצָאתָֽהּ׃vayo'mer-yehvdah-tiqach-lah-fen-niheyeh-lavvz-hineh-shalachetiy-hagediy-hazeh-ve'atah-lo'-metza'tah
KJV: And Judah said, Let her take it to her, lest we be shamed: behold, I sent this kid, and thou hast not found her.
AKJV: And Judah said, Let her take it to her, lest we be shamed: behold, I sent this kid, and you have not found her. ¶
ASV: 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.
YLT: and Judah saith, ‘Let her take to herself, lest we become despised; lo, I sent this kid, and thou hast not found her.’
Commentary WitnessGenesis 38:23Quoted commentary witness
Commentary Witness
Genesis 38:23
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 38:23
Source lane
Apologetics Bible source bundle
Exposition: Genesis 38:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Judah said, Let her take it to her, lest we be shamed: behold, I sent this kid, and thou hast not found her.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:24
Hebrew
וַיְהִי ׀ כְּמִשְׁלֹשׁ חֳדָשִׁים וַיֻּגַּד לִֽיהוּדָה לֽ͏ֵאמֹר זָֽנְתָה תָּמָר כַּלָּתֶךָ וְגַם הִנֵּה הָרָה לִזְנוּנִים וַיֹּאמֶר יְהוּדָה הוֹצִיאוּהָ וְתִשָּׂרֵֽף׃vayehiy- -khemishelosh-chodashiym-vayugad-liyhvdah-le'mor-zanetah-tamar-khalatekha-vegam-hineh-harah-lizenvniym-vayo'mer-yehvdah-hvotziy'vha-vetisharef
KJV: 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.
AKJV: And it came to pass about three months after, that it was told Judah, saying, Tamar your daughter in law has played the harlot; and also, behold, she is with child by prostitution. And Judah said, Bring her forth, and let her be burnt.
ASV: 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.
YLT: And it cometh to pass about three months after , that it is declared to Judah, saying, ‘Tamar thy daughter-in-law hath committed fornication; and also, lo, she hath conceived by fornication:' and Judah saith, ‘Bring her out--and she is burnt.’
Commentary WitnessGenesis 38:24Quoted commentary witness
Commentary Witness
Genesis 38:24
Verse 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!
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 38:24
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Judah
Exposition: Genesis 38:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:25
Hebrew
הִוא מוּצֵאת וְהִיא שָׁלְחָה אֶל־חָמִיהָ לֵאמֹר לְאִישׁ אֲשֶׁר־אֵלֶּה לּוֹ אָנֹכִי הָרָה וַתֹּאמֶר הַכֶּר־נָא לְמִי הַחֹתֶמֶת וְהַפְּתִילִים וְהַמַּטֶּה הָאֵֽלֶּה׃hiv'-mvtze't-vehiy'-shalechah-'el-chamiyha-le'mor-le'iysh-'asher-'eleh-lvo-'anokhiy-harah-vato'mer-hakher-na'-lemiy-hachotemet-vehafetiyliym-vehamateh-ha'eleh
KJV: 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.
AKJV: 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 you, whose are these, the signet, and bracelets, and staff.
ASV: 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.
YLT: She is brought out, and she hath sent unto her husband's father, saying, ‘To a man whose these are , I am pregnant;' and she saith, ‘Discern, I pray thee, whose are these--the seal, and the ribbons, and the staff.’
Commentary WitnessGenesis 38:25Quoted commentary witness
Commentary Witness
Genesis 38:25
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 38:25
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Mr
Exposition: Genesis 38:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:26
Hebrew
וַיַּכֵּר יְהוּדָה וַיֹּאמֶר צָֽדְקָה מִמֶּנִּי כִּֽי־עַל־כֵּן לֹא־נְתַתִּיהָ לְשֵׁלָה בְנִי וְלֹֽא־יָסַף עוֹד לְדַעְתָּֽה׃vayakher-yehvdah-vayo'mer-tzadeqah-mimeniy-khiy-'al-khen-lo'-netatiyha-leshelah-veniy-velo'-yasaf-'vod-leda'etah
KJV: 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.
AKJV: And Judah acknowledged them, and said, She has been more righteous than I; because that I gave her not to Shelah my son. And he knew her again no more. ¶
ASV: 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.
YLT: And Judah discerneth and saith, ‘She hath been more righteous than I, because that I did not give her to Shelah my son;' and he hath not added to know her again.
Commentary WitnessGenesis 38:26Quoted commentary witness
Commentary Witness
Genesis 38:26
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 38:26
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Abraham
- Tamar
Exposition: Genesis 38:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:27
Hebrew
וַיְהִי בְּעֵת לִדְתָּהּ וְהִנֵּה תְאוֹמִים בְּבִטְנָֽהּ׃vayehiy-ve'et-lidetah-vehineh-te'vomiym-vevitenah
KJV: And it came to pass in the time of her travail, that, behold, twins were in her womb.
AKJV: And it came to pass in the time of her travail, that, behold, twins were in her womb.
ASV: And it came to pass in the time of her travail, that, behold, twins were in her womb.
YLT: And it cometh to pass in the time of her bearing, that lo, twins are in her womb;
Commentary Witness (Generated)Genesis 38:27Generated editorial synthesis
Commentary Witness (Generated)
Genesis 38:27
Genesis 38:27 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And it came to pass in the time of her travail, that, behold, twins were in her womb.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 38:27
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 38:27
Exposition: Genesis 38:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass in the time of her travail, that, behold, twins were in her womb.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:28
Hebrew
וַיְהִי בְלִדְתָּהּ וַיִּתֶּן־יָד וַתִּקַּח הַמְיַלֶּדֶת וַתִּקְשֹׁר עַל־יָדוֹ שָׁנִי לֵאמֹר זֶה יָצָא רִאשֹׁנָֽה׃vayehiy-velidetah-vayiten-yad-vatiqach-hameyaledet-vatiqeshor-'al-yadvo-shaniy-le'mor-zeh-yatza'-ri'shonah
KJV: 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.
AKJV: And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound on his hand a scarlet thread, saying, This came out first.
ASV: 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.
YLT: and it cometh to pass in her bearing, that one giveth out a hand, and the midwife taketh and bindeth on his hand a scarlet thread, saying, ‘This hath come out first.’
Commentary WitnessGenesis 38:28Quoted commentary witness
Commentary Witness
Genesis 38:28
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 38:28
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 1:3
Named authorities or texts detected in the witness
- Zarah
Exposition: Genesis 38:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:29
Hebrew
וַיְהִי ׀ כְּמֵשִׁיב יָדוֹ וְהִנֵּה יָצָא אָחִיו וַתֹּאמֶר מַה־פָּרַצְתָּ עָלֶיךָ פָּרֶץ וַיִּקְרָא שְׁמוֹ פָּֽרֶץ׃vayehiy- -khemeshiyv-yadvo-vehineh-yatza'-'achiyv-vato'mer-mah-faratzeta-'aleykha-faretz-vayiqera'-shemvo-faretz
KJV: 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.
AKJV: And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How have you broken forth? this breach be on you: therefore his name was called Pharez.
ASV: 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.
YLT: And it cometh to pass as he draweth back his hand, that lo, his brother hath come out, and she saith, ‘What! thou hast broken forth--on thee is the breach;' and he calleth his name Pharez;
Commentary WitnessGenesis 38:29Quoted commentary witness
Commentary Witness
Genesis 38:29
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 38:29
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Parets
Exposition: Genesis 38:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 38:30
Hebrew
וְאַחַר יָצָא אָחִיו אֲשֶׁר עַל־יָדוֹ הַשָּׁנִי וַיִּקְרָא שְׁמוֹ זָֽרַח׃ve'achar-yatza'-'achiyv-'asher-'al-yadvo-hashaniy-vayiqera'-shemvo-zarach
KJV: And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah.
AKJV: And afterward came out his brother, that had the scarlet thread on his hand: and his name was called Zarah.
ASV: And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zerah.
YLT: and afterwards hath his brother come out, on whose hand is the scarlet thread, and he calleth his name Zarah.
Commentary WitnessGenesis 38:30Quoted commentary witness
Commentary Witness
Genesis 38:30
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 38:30
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 39:21
Named authorities or texts detected in the witness
- Clarke
- Zarach
- Ainsworth
- Judah
- Tamar
- Zarah
- Pharez
- Messiah
- Onan
- Reader
- Advice
Exposition: Genesis 38:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
15
Generated editorial witnesses
15
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Gen 38:1
- Gen 38:2
- Gen 38:3
- Gen 38:4
- Gen 38:5
- Gen 38:6
- Gen 38:7
- Gen 38:8
- Gen 38:9
- Gen 38:10
- Gen 38:11
- Gen 38:12
- Gen 38:13-23
- Gen 38:24
- Gen 38:25
- Gen 38:26
- Gen 38:27-30
- Gen 30:25
- Gen 31:41
- Gen 37:2
- Gen 37:25
- Gen 41:46
- Gen 41:53
- Gen 41:54
- Gen 45:6
- Gen 45:11
- Gen 46:8
- Gen 46:12
- Gen 38:14
- Gen 33:18
- Gen 31:55
- Genesis 38:1
- Genesis 38:2
- Genesis 38:3
- Genesis 38:4
- Mic 1:14
- Genesis 38:5
- Genesis 38:6
- Genesis 38:7
- Genesis 38:8
- Genesis 38:9
- Genesis 38:10
- Genesis 38:11
- Genesis 38:12
- Genesis 38:13
- Genesis 38:14
- Gen 34:31
- Genesis 38:15
- Genesis 38:16
- 2Cor 1:22
- Eph 1:14
- Genesis 38:17
- Genesis 38:18
- Genesis 38:19
- Genesis 38:20
- Genesis 38:21
- Genesis 38:22
- Genesis 38:23
- Genesis 38:24
- Genesis 38:25
- Genesis 38:26
- Genesis 38:27
- Mat 1:3
- Genesis 38:28
- Genesis 38:29
- Gen 39:21
- Genesis 38:30
Named authorities or texts surfaced in commentary
- Moses
- Canaanite
- Er
- Onan
- Shelah
- Tamar
- Judah
- Zarah
- Joseph
- Mr
- Canaan
- Egypt
- Pharez
- Hamul
- Shechem
- Dinah
- Dr
- Hales
- Kennicott
- Adullam
- Canaanitess
- Shuah
- Achzib
- Ainsworth
- Israel
- Bible
- Timnath
- Septuagint
- New Testament
- Christ
- Ray
- St
- Earnest
- Adullamite
- Abraham
- Parets
- Clarke
- Zarach
- Messiah
- Reader
- Advice
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Commentary Witness
Genesis 38:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 38:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness