Genesis 38:19
Then Tamar got up and departed. And she removed her veil and put on her widow's garments again.
She arose
The phrase "She arose" signifies an action of decision and determination. In the Hebrew context, the word used here is "וַתָּקָם" (vatakam), which implies a rising up, not just physically, but also in terms of taking initiative. This action marks a pivotal moment for Tamar, as she transitions from a passive to an active role in her narrative. It reflects a broader biblical theme where individuals rise to fulfill a purpose or calling, often leading to significant change or revelation.

and departed
The phrase "and departed" indicates a movement away from a previous state or place. In Hebrew, "וַתֵּלֶךְ" (vatelech) suggests a journey or a change in direction. This departure is not just physical but also symbolic of Tamar's shift in strategy and her resolve to secure her future and the continuation of her deceased husband's lineage. It echoes the biblical motif of leaving behind the old to embrace a new path, often seen in the lives of patriarchs and prophets.

and she removed her veil
"and she removed her veil" is a significant act of transformation and identity. The veil, in ancient Near Eastern culture, was a symbol of modesty, status, or mourning. By removing it, Tamar sheds a layer of her previous identity, signifying a return to her true self. The Hebrew word "צָעִיף" (tsa'if) for veil can also imply a covering or disguise, and its removal marks a moment of revelation and truth, aligning with biblical themes of uncovering and divine insight.

and put on her widow’s garments
The phrase "and put on her widow’s garments" indicates a return to her societal role and status. In Hebrew, "בִּגְדֵי אַלְמְנוּתָהּ" (bigdei almanutah) refers to the specific attire worn by widows, which was a public declaration of her mourning and loss. This act of changing garments symbolizes Tamar's acceptance of her reality and her readiness to confront the challenges associated with her status. It reflects the biblical theme of clothing as an expression of identity and circumstance, seen throughout scripture in various contexts of mourning, repentance, and celebration.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

     5674   daughters

Genesis 38:13-19

     5733   pregnancy

Genesis 38:13-26

     5837   disguise

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

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

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

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

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