Genesis 38:16 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?

Genesis 38:16 nkjv

Then he turned to her by the way, and said, "Please let me come in to you"; for he did not know that she was his daughter-in-law. So she said, "What will you give me, that you may come in to me?"

Genesis 38:16 niv

Not realizing that she was his daughter-in-law, he went over to her by the roadside and said, "Come now, let me sleep with you." "And what will you give me to sleep with you?" she asked.

Genesis 38:16 esv

He turned to her at the roadside and said, "Come, let me come in to you," for he did not know that she was his daughter-in-law. She said, "What will you give me, that you may come in to me?"

Genesis 38:16 nlt

So he stopped and propositioned her. "Let me have sex with you," he said, not realizing that she was his own daughter-in-law. "How much will you pay to have sex with me?" Tamar asked.

Genesis 38 verses

Genesis 38 16 Meaning

Genesis 38:16 describes the moment Judah approaches Tamar, who is disguised as a veiled cultic prostitute, to engage in a sexual act. Judah's proposition, expressed as "Come, please, let me come in to you," reveals his desire for a transient encounter. The verse critically states, "for he did not know that she was his daughter-in-law," highlighting the profound case of mistaken identity that forms the linchpin of the narrative's unfolding divine purpose through an otherwise scandalous event. His actions, stemming from an assumption of her being a harlot, are driven by carnal impulse and a disregard for moral propriety.

Genesis 38 16 Context

Genesis 38 opens a crucial digression in the narrative of Joseph, focusing on his older brother Judah. After the sale of Joseph into slavery, Judah separates from his brothers and settles among the Canaanites, indicating a moral decline. He marries a Canaanite woman and fathers three sons: Er, Onan, and Shelah. Er marries Tamar but is put to death by the LORD for his wickedness. According to the levirate custom (Deut 25:5-10), Onan is then obligated to marry Tamar to produce an heir for his deceased brother's lineage, but he deliberately spills his seed to avoid raising offspring for his brother, for which he too is put to death by the LORD. Judah then promises Tamar that Shelah, his youngest son, will marry her when he grows up. However, Judah secretly intends to renege on this promise, fearing that Shelah too might die. Years pass, Shelah grows up, but Judah does not send him to Tamar. Understanding Judah's intent to withhold her rightful heir, and having seen his own wife die, Tamar devises a plan. She sheds her widow's garments, veils herself, and sits by the road at Enaim, on the way to Timnah, knowing Judah would pass there to shear his sheep. Judah, on seeing her veiled, assumes she is a cultic prostitute—a common but condemned practice in Canaanite society. This verse (Gen 38:16) depicts Judah's move to proposition her, completely unaware of her true identity as his daughter-in-law, setting the stage for the pivotal exchange and the surprising revelation that follows. The context reveals Judah's moral failures, Tamar's desperate and bold action to secure her place and preserve the family line, and implicitly, God's providential working even through morally ambiguous human choices to advance His overarching redemptive plan.

Genesis 38 16 Word analysis

• And he turned in: The Hebrew "וַיֵּט אֵלֶיהָ" (vayyet eleha) uses the verb "נטה" (natah), which often means "to stretch out, incline, turn aside." Here, it signifies Judah physically diverting his path to approach her, indicating intentionality in his immoral desire. This turning away from the direct path suggests a deviation not just geographically but morally.
• to her: Referring to Tamar, disguised and veiled. Her active decision to disguise herself is critical.
• by the way: Hebrew "עַל־הַדֶּרֶךְ" (al-haderech), meaning "on the road" or "by the way." This implies a public setting, yet one where a woman in such attire might solicit. It highlights the open nature of Judah's immoral impulse.
• and said: Initiating direct communication.
• Come, please: Hebrew "בֹּאִי־נָא" (bo'i-na). "בֹּאִי" (bo'i) is an imperative form of "בא" (bo), meaning "come, go in." The "נָא" (na) adds a polite or supplicatory nuance, softening the demand into an invitation. This adds a superficial veneer of politeness to an unrighteous proposition.
• let me come in to you: Hebrew "אָבוֹא אֵלַיִךְ" (avo eleych). This is a common biblical euphemism for sexual intercourse, signifying physical union. It's direct and unambiguous in its carnal intent.
• for he did not know: Hebrew "כִּי לֹא יָדַע" (ki lo yada'). The negative particle "לא" (lo) with the verb "יָדַע" (yada'), "to know," highlights Judah's profound ignorance regarding her identity. This lack of knowledge is the narrative's crucial plot device and forms the moral distinction for Judah, shifting his actions from outright incest to a case of prostitution that, while still sinful, avoids the direct knowledge of an illicit familial act.
• that she was his daughter-in-law: Hebrew "כִּי כַלָּתוֹ הִוא" (ki kallato hi). "כַלָּתוֹ" (kallato) means "his daughter-in-law." This explicit identification contrasts sharply with Judah's perception and underlines the deeply ironic and morally complex situation. Her true relationship to him renders his potential action (had he known) a severe violation of familial and, later, Mosaic Law.

Genesis 38 16 Bonus section

The story of Judah and Tamar, particularly this verse, reveals an essential paradox of biblical narrative: God's redemptive plan often unfolds not in pristine moral environments, but within the messy, flawed, and sinful realities of human existence. Judah's misperception of Tamar and his subsequent illicit act are instrumental in the birth of Perez, an ancestor of King David and, ultimately, the Messiah Jesus (Mat 1:3). This highlights themes of grace and God's sovereignty, demonstrating that even human sin and error can be woven into a larger divine tapestry. The narrative indirectly challenges contemporary Canaanite practices of sacred prostitution by implicitly condemning Judah's actions, while at the same time contrasting Judah's failure to provide an heir for Tamar with Tamar's determination to preserve the family line through her own, albeit morally ambiguous, means. Her proactive stance, arising from an acute understanding of her levirate rights and her desire for children, underscores the societal importance placed on lineage and fruitfulness within the patriarchal framework.

Genesis 38 16 Commentary

Genesis 38:16 serves as a stark depiction of Judah's moral state at this point in his life, driven by a base desire and casual disregard for purity, even if he genuinely believes the woman to be a harlot. His willingness to frequent a prostitute reveals a moral decay that developed after his involvement in selling Joseph. The verse underscores the deception carried out by Tamar and Judah's ignorance, which sets the stage for the ensuing events. Judah's self-deception in not fulfilling his obligation to Tamar mirrors his earlier participation in deceiving Jacob about Joseph. Yet, through this very flawed and human action, God's providential hand guides the seemingly irregular situation to preserve the lineage through which the Messiah will eventually come, specifically through Tamar's twin sons Perez and Zerah. The story, therefore, powerfully illustrates God's ability to work His purposes through flawed individuals and unconventional circumstances, demonstrating a divine plan that transcends human shortcomings. It also acts as a profound reflection on the concept of 'seed' and the critical importance of legitimate heirship in ancient Israelite culture.