Genesis 38:14 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.

Genesis 38:14 nkjv

So she took off her widow's garments, covered herself with a veil and wrapped herself, and sat in an open place which was on the way to Timnah; for she saw that Shelah was grown, and she was not given to him as a wife.

Genesis 38:14 niv

she took off her widow's clothes, covered herself with a veil to disguise herself, and then sat down at the entrance to Enaim, which is on the road to Timnah. For she saw that, though Shelah had now grown up, she had not been given to him as his wife.

Genesis 38:14 esv

she took off her widow's garments and covered herself with a veil, wrapping herself up, and sat at the entrance to Enaim, which is on the road to Timnah. For she saw that Shelah was grown up, and she had not been given to him in marriage.

Genesis 38:14 nlt

Tamar was aware that Shelah had grown up, but no arrangements had been made for her to come and marry him. So she changed out of her widow's clothing and covered herself with a veil to disguise herself. Then she sat beside the road at the entrance to the village of Enaim, which is on the road to Timnah.

Genesis 38 verses

Genesis 38 14 Meaning

Genesis 38:14 describes Tamar's strategic preparations for her encounter with Judah. Discarding her customary widow's garments, she instead veiled herself and took a position by the road to Timnah at Enaim, deliberately adopting the appearance of a disguised woman of the night. This decisive action was precipitated by her observation that Shelah, Judah's youngest son, had come of age, yet Judah had not fulfilled his promise to give him to her in marriage according to the levirate custom.

Genesis 38 14 Context

Chapter 38 provides a crucial interlude within the Joseph narrative, pivoting focus to Judah, one of the patriarchal heads whose lineage will produce the Messiah. Judah's actions, initially abandoning his responsibility to Tamar after the deaths of Er and Onan, stand in stark contrast to Tamar's understanding and determination to secure her rights and lineage within the family structure. The custom of levirate marriage (Yibbum) obligated the deceased brother's surviving male sibling to marry his widow to produce an heir for the deceased. Judah's failure to give Shelah to Tamar after the death of Onan (despite promising to do so once Shelah matured) left Tamar in a precarious and vulnerable position as a childless widow with no prospects for legitimate progeny. Her desperate act in Genesis 38:14, taking off the garments of widowhood and adopting a disguise, reflects her strategic cunning and a desperate effort to ensure the continuation of Judah's line, an act the biblical text implicitly validates by its outcome and her later vindication by Judah.

Genesis 38 14 Word analysis

• So she took off: Implies a deliberate and conscious decision, not an accidental action. Tamar's agency is highlighted.
• her widow’s garments: (Heb. בִּגְדֵי אַלְמְנוּתָהּ, bigdê ’almenûtāh) These specific garments marked her as a widow, symbolizing her desolate status, dependence, and lack of family lineage. To remove them was to cast off her socially recognized identity and its associated restrictions. The widow's garb represented her state of limbo and unfulfilled claim to an heir.
• covered herself with a veil: (Heb. וַתִּתְכַּס בַּצָּעִיף, wattitkhas batz’aif) The word tza‘iyph (veil) here specifically refers to a concealing garment or a large shawl used for disguise. Unlike everyday head coverings for modesty (e.g., mitpaḥath or re’alah), this type of veil likely obscured her face and form, allowing her to appear unrecognizable and adopt a new persona. This was key to her plan, implying the intention of not being known.
• and wrapped herself up: (Heb. וַתִּתְעַלֵּף, wattit’allêf) This word implies covering or muffling oneself, possibly to obscure her figure or mannerisms further. It signifies thorough self-concealment, perhaps also conveying the languid or secretive posture often associated with a harlot waiting for a client, adding to the illusion.
• and sat at the entrance to Enaim: (Heb. בְּפֶתַח עֵינַיִם, bephethaḥ ‘Eynayim) "Enaim" likely means "two springs" or "double spring," a place with water, suggesting it was a crossroads or a frequented spot where travelers and merchants would pass by. Sitting "at the entrance" implies a visible, strategic location chosen for encounter, common for prostitutes.
• which is on the road to Timnah: (Heb. הִיא עַל דֶּרֶךְ תִּמְנָתָה, hiy ‘al derekh Timnātāh) Timnah was a known town associated with Judah's activities (Gen 38:12, 13). Being on this specific road ensured that Judah, who was likely traveling this route for sheepshearing, would pass by. This demonstrates Tamar's precise knowledge of Judah's movements.
• for she saw: Indicating observation and perception. Tamar was acutely aware of her circumstances and Judah's non-compliance.
• that Shelah was grown: Judah's youngest son, the one designated for levirate marriage. Shelah’s coming of age meant the promise given to Tamar could be fulfilled. This maturity made Judah's continued inaction a clear breach of their agreement and custom.
• and she herself had not been given to him in marriage: This is the core grievance and motivation. Judah's failure to provide Shelah confirmed his intention to withhold her due. This inaction, motivated by his fear that Shelah would also die (Gen 38:11), left Tamar without an heir, an identity, or security in society.

Genesis 38 14 Bonus section

The transformation of Tamar's attire from widow's clothes to the harlot's veil reflects not just a physical change but a societal commentary. A "widow's garment" (often humble and indicative of mourning/dependance) conveyed one status, while a concealing "veil" (often associated with prostitutes, who hid their identity to avoid recognition or for anonymity) conveyed another. Yet, paradoxically, in Tamar's case, the harlot's guise was a desperate act of moral clarity and determination to secure legitimate offspring, while Judah's pious appearance covered his moral negligence. Her act serves to expose Judah’s own spiritual blindness and hypocrisy regarding the obligations to his family. The location, "Enaim," is suggestive because ayin (sing. for eye or spring) could also evoke ideas of sight or insight. Sitting at "the entrance to two springs" can metaphorically represent a place of hidden knowledge or duality, fitting the scene of concealed identity and veiled intentions that will bring about significant revelation.

Genesis 38 14 Commentary

Genesis 38:14 unveils Tamar's remarkable resolve and strategic intellect. Stripped of her societal identity and denied her rightful path to progeny, she masterfully orchestrated a plan to secure her future and uphold the line of Judah. By shedding the visible signs of her vulnerability—the widow's garments—and adopting a concealing disguise, she transformed her outward identity to execute her scheme. Her choice of location, the frequented road to Timnah at Enaim, demonstrates a clear understanding of Judah's routine and public spaces. Her action, though appearing deceptive and even morally ambiguous from a superficial view, was fundamentally rooted in the custom of levirate marriage and Judah's abandonment of his family responsibility. This verse therefore sets the stage for a divine narrative of unlikely means. God works through the complex and often flawed choices of individuals to ensure the continuation of His covenant line, which ultimately leads to David and the Messiah. Tamar's desperate initiative, rather than being condemned by the narrative, is vindicated by Judah's own words and by her inclusion in the Messianic genealogy. This shows God’s sovereignty in unexpected ways, where human failings are paradoxically interwoven with His greater purpose.