Genesis 38 21

Genesis 38:21 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.

Genesis 38:21 nkjv

Then he asked the men of that place, saying, "Where is the harlot who was openly by the roadside?" And they said, "There was no harlot in this place."

Genesis 38:21 niv

He asked the men who lived there, "Where is the shrine prostitute who was beside the road at Enaim?" "There hasn't been any shrine prostitute here," they said.

Genesis 38:21 esv

And he asked the men of the place, "Where is the cult prostitute who was at Enaim at the roadside?" And they said, "No cult prostitute has been here."

Genesis 38:21 nlt

So he asked the men who lived there, "Where can I find the shrine prostitute who was sitting beside the road at the entrance to Enaim?" "We've never had a shrine prostitute here," they replied.

Genesis 38 verses

Genesis 38 21 meaning

Genesis 38:21 details the servant sent by Judah, Hyrah the Adullamite, making inquiries at Enaim to retrieve the pledges from the woman Judah had illicitly encountered. The servant specifically asks for "the cult prostitute," indicating Judah's perception of her or the common understanding of women who stationed themselves by the roadside for sexual services in that cultural context. However, the local men of Enaim deny any cult prostitute being present, revealing that Tamar was not what Judah assumed her to be and that she had successfully disappeared after securing the tokens that proved Judah's paternity.

Genesis 38 21 Context

Genesis chapter 38 serves as an interruption to the main Joseph narrative, providing a candid, stark portrayal of Judah's personal and moral failures during the time Joseph was in Egypt. The preceding verse (Gen 38:20) describes Judah's action: "Judah sent the young goat by his friend the Adullamite to receive the pledge from the woman's hand, but he did not find her." This verse details the servant's direct inquiry in his attempt to retrieve Judah's identifying pledges (his seal, cord, and staff). The setting, Enaim, near Timnah, was a crossroads area frequented by Canaanite people, where practices like cult prostitution associated with fertility cults were known to occur. This historical and cultural backdrop explains Judah's immediate assumption about the woman's identity. The chapter explores themes of covenant, lineage, and personal character development, ultimately showing God's intricate working even through the profound failings of individuals in the line of the chosen seed.

Genesis 38 21 Word analysis

• "When he asked": This refers to Judah's servant, Hyrah the Adullamite, indicating his delegated role in retrieving the pledged items. This action highlights Judah's desire to cover his shame and distance himself from the recent illicit encounter.
• "the men of the place": These were the local male inhabitants of Enaim, the most logical people to question about activities in their vicinity. Their presence implies local community knowledge and potential witness to roadside occurrences.
• " 'Where is the cult prostitute, who was at Enaim by the roadside?' " (Original Hebrew: וְאֹמַר אֵיפֹה הַקְּדֵשָׁה הִוא בָאֵינַיִם עַל הַדֶּרֶךְ, ve'omar eiphoh haqqedeshah hiv ba'einayim al hadderekh)
  • "the cult prostitute" (haqqedeshah): The definite article "the" suggests Judah perceived her as a known figure, not a random encounter. The Hebrew qedesha derives from qadosh, meaning "holy" or "set apart." Ironically, it was used for a female temple prostitute associated with Canaanite fertility rites, distinct from a common zonah (harlot). Judah's use of this specific term reflects either his assumption, a generalization, or perhaps a slight elevation of the woman's status (mistakenly) from mere harlotry to a "religious" prostitute in his mind. This foreshadows the later strong prohibition of qedesha in Mosaic Law.
  • "Enaim" (Einayim): This place name literally means "two springs" or "two eyes." Its mention specifies the exact location of the original encounter, emphasizing its geographical reality.
  • "by the roadside" ('al hadderekh): This detail underscores the public and accessible nature of where the encounter took place, which aligns with where a prostitute, whether common or cultic, might ply her trade.
• "they said, 'There has been no cult prostitute here.' " (Original Hebrew: וַיֹּאמְרוּ לֹא הָיְתָה בָזֶה קְדֵשָׁה, vayyomru lo haytah bazeh qedesha)
  • "There has been no cult prostitute here": This direct denial by the locals is crucial. It confirms that Tamar was not genuinely a permanent qedesha. Their reply could signify:
    1. Truthful ignorance: Tamar had left immediately, and as she was not a true qedesha, they genuinely knew of no such permanent fixture.
    2. Precise definition: They might be denying the presence of a cult prostitute, implying that common harlots might operate, but not specifically a sacred one.
    3. Community reputation: The locals might also be protecting the reputation of their town, which, while pagan, might not actively support qedesha.The denial effectively blocks Judah's immediate retrieval efforts, prolonging the suspense and setting the stage for the dramatic confrontation later. It also reinforces the extent of Tamar's careful deception.

Genesis 38 21 Bonus section

The failure of Judah's servant to locate the woman, specifically referred to as a "cult prostitute" (qedesha), ensures that the identifying items (signet, cord, staff) remain with Tamar. This allows for the crucial later revelation and Judah's confession in verse 26, "She is more righteous than I." The chapter, and this verse within it, serves to explain the complicated, human side of the Davidic line's ancestry (via Perez), demonstrating God's consistent ability to use imperfect individuals and unconventional circumstances to fulfill His perfect divine will and covenant promises. It also subtly introduces the prevailing moral landscape of Canaanite society, contrasting implicitly with the holy standards God would later establish for Israel through the Mosaic Law.

Genesis 38 21 Commentary

Genesis 38:21 is a pivotal verse highlighting Judah's attempt to remedy his recent moral transgression and the immediate consequences of his sin. By sending a servant to retrieve his pledged items, Judah seeks to silently erase the embarrassing evidence of his lapse. However, his mission fails because Tamar, having secured the pledges critical for her plan to obtain an heir, is no longer identifiable in that context. The distinction between "cult prostitute" (qedesha)—Judah's term for the woman—and the reality is central. The local men's emphatic denial that a qedesha was there underscores that Tamar was not what Judah assumed; she was not a regular, public cult practitioner. This deception further traps Judah in his dilemma, intensifying his public shame and inability to reclaim his authority and identity symbols. The verse ultimately shows that human attempts to cover up sin are often futile in God's broader plan, as Tamar's actions, while unorthodox, are ultimately revealed as part of His sovereign working for the sake of the messianic lineage.