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nerdygaymormon · 6 months

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Genesis 38 - Tamar : It is a sin to deny people fair treatment & they are justified to find ways to get what they deserve

The story of Tamar interrupts the story of Joseph and his coat of many colors, which means it is often skipped over, in part to follow the story of Joseph and also because it is an uncomfortable story.

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Judah has 3 sons. He arranges for his oldest son to marry a Canaanite woman named Tamar. His oldest son dies without Tamar having children.

As per their tradition of levirate marriages, the brother of a man who dies without children is permitted and encouraged to marry the widow and any children that comes from that marriage are considered to belong to the deceased brother. Judah assigns Tamar to be wife of his second son who is named Onan.

Onan has sex with Tamar but pulls out and spills his semen on the ground rather than possibly impregnate her. Why would he do this? Under their tradition of primogeniture, Judah’s wealth would be divided among his 3 sons, but with the oldest getting double what the others receive. This meant the oldest would inherit 1/2 of all Judah has, the two younger brothers would each get 1/4. With the oldest son dead, if Tamar has a son, he would inherit his father’s share. However, if Tamar doesn’t have a son, then Onan would move into the spot of the oldest son and inherit 2/3 of Judah’s wealth.

Onan dies and Tamar still doesn’t have a child, so tradition would be for her to go to the final brother. Judah is worried that if Tamar marries his final son, then he will also die, perhaps Judah sees Tamar as the common denominator in the deaths of his two oldest sons. Judah tells Tamar to go back to her father's home and live as a widow.

Judah’s wife dies. The scriptures say he was comforted, I think this is meaning he did the requisite mourning period.

Tamar finds out it is time for Judah to shear his sheep, and she puts her plan into motion. The local fertility cult had women who had sex with worshipers as a way to ensure the land's fertility, and Tamar dressed like one of these women, which included wearing a veil to hide her face, then she waits along the road that leads to where Judah’s sheep are located. Judah, who hasn’t had sex since his wife died, sees Tamar and wants to have sex with her and in exchange offers to give her a young goat. He doesn’t have the young goat with him, so to assure that Judah will send the goat, Tamar asks that he leave his staff, seal, and cord.

Judah later sends one of his workers with the young goat, except he can’t find the woman in this consecrated role, and the villagers say there hasn’t been such a woman at the local shrine for some time.

In 3 months, reports come to Judah that Tamar is pregnant from prostituting herself out for money. He is outraged and orders for her to be burned to death.

Tamar produces the staff, seal, and cord, and announces these belong to the man who impregnated her and asks if Judah recognizes who these belong to. Judah admits to what he did, and takes care of Tamar and the twins she is pregnant with, although he never sleeps with her again, so it sounds like he does not marry her.

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This is a weird story. I have some observations.

Judah is pretty much a failure as patriarch of the tribe of Judah and this is really the story of how Tamar rescued this tribe and became the matriarch of the people of Judah.

All the men in this family, by treating Tamar this way, risked the continuation of this family's line by putting in jeopardy the creation of the next generation.

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In their society, the value of a woman is her virginity and her ability to bear children, and she will be provided for by either her father or her husband.

Judah’s family has left her valueless. Tamar is no longer a maiden. Onan denied her the opportunity for children. After Onan's death, Judah denies her the opportunity to marry his youngest. They've put her in a precarious position.

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In Genesis 37, the chapter preceding this story, Judah is the one who came up with the idea of selling Joseph into slavery and telling their father that Joseph is dead, causing their father immense grief. It feels a bit like karma that in this story Judah loses two of his sons and he experiences the same grief at losing them as his father.

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Some Christians have used the story of Onan to argue that masturbation is sinful because it also results in spilling the man's seed on the ground, not in the vaginal canal. In other words, it's sex which can't result in pregnancy.

The scripture seems clear that the sin of Onan isn’t that his semen hit the ground, but that Onan refused to impregnate Tamar, which was his duty to his dead brother. Onan broke the contract to raise up children to his deceased brother. Onan used Tamar for his sexual pleasure and/or as a way to disgrace his dead brother. Blocking Tamar from having children would result in Onan receiving his brother’s inheritance for himself, essentially robbing Tamar.

It is strange to use this story to teach masturbation is a sin as there was no masturbation mentioned in the story. Masturbate to your heart’s content as long as it isn’t hurting anyone.

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When Tamar heard that Judah was going to shear his sheep, that seemed to convey important information, like shearing sheep isn't the only thing that happens at this time.

It makes me think of cowboys on the cattle drives who would receive their lump sum payment at the end of the trail when the cattle are sold, and many of them would immediately go looking to spend it on booze and women. Perhaps it is similar in that having all this wool to sell is an economic windfall and vices can be afforded.

It is interesting there is no condemnation of Judah for soliciting the prostitute. However, when he learned that Tamar had prostituted herself, he is furious and demands that she be burned to death. It shows the double standard of patriarchy. It was fine for Judah to use a woman for sex, but unthinkable for a woman in his family to be engaged in that activity. What is acceptable depends on which side of the patriarchal system you find yourself. Women at that time were viewed as property, and being a harlot, even a religious one, dramatically reduces the value of the woman.

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It wasn't happenstance that Tamar required Judah to hand over his seal, staff, and cord. These are the symbol of his family and his tribe. The seal is used to mark his property. These items are highly valuable, and by handing them over, he is putting the future of his family in the hands of the sacred prostitute. It is reminiscent of Esau selling his birthright to satisfy his hunger. Judah was satisfying a different hunger.

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Judah admits to what he did and agrees to take care of Tamar. He recognized the wrong he did and took steps to fix it, so in a way he redeems himself in some measure. This is considered justice and a fulfilling of what is owed to Tamar.

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The sin of this story was not prostitution, it wasn’t sex outside of marriage, it wasn’t masturbation or birth control. They failed to take care of Tamar and meet their obligations to her, that is the sin. They had an obligation to care for someone in a vulnerable position.

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This family has many generations of women who are infertile, but who finally have a son who grows up to save the nation. Think of Sarah, Rebekah, Rachel, Elizabeth, and Hannah. Although, since the common denominator is the males from the same family line, perhaps it's not the women who are infertile.

While not infertile, Tamar is similar in that she is unable to have children due to the men of this family. Tamar uses trickery and extra-marital sex to seize the means of reproduction, and she was declared righteous for doing so.

This Canaanite woman lived up to all the traditional roles expected of her, but she was betrayed by the patriarchy. Perhaps they did this because she wasn't an Israelite, but rather than polluting the tribe, she lifts it up. She became the one to carry on Judah’s lineage through her children.

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A queer application of this is we need to take care of the people around us, especially those more vulnerable and on the margins of society.

Many laws are being passed to deny basic rights and decency to queer people, especially trans individuals. Do we stand up for these vulnerable groups of people and oppose this legislation?

It’s okay for non-queer people to get gender-affirming care. For example, hormone blockers if puberty comes too early or to treat the symptoms of PCOS, testosterone to boost sex drive, hormone replacement therapy for menopause, breast reduction or enhancement surgery, hair transplants, Viagra, injections of filler to plump up lips and bums, and the list goes on and on. Cisgender people affirming their gender through healthcare is commonplace.

But for queer people to seek gender-affirming healthcare, that's not seen as the same. Laws target trans people to forbid them accessing gender-affirming care.

When I read that Judah thought it was fine for him to pay a woman for sex, but terrible for Tamar to be paid by a man for sex, it reminded me of how those in power and positions of privilege often allow for themselves things they deny to others. We live in a cis-normative and heteronormative society and gender-affirming healthcare is easily accessible for those in the majority. Meanwhile, the same health treatments for a queer person are tightly controlled and difficult to access. Estrogen is readily available to cis women as a hormonal contraceptive from their doctor, yet extremely hard to get hold of for trans women, who must go through a specialist gender clinic and a psychiatric assessment to access the same drug.

Most trans healthcare is actually cis healthcare. Very few of the speech and language therapists, laser hair-removal specialists, or surgeons constructing penises for trans men, originally trained to offer their services to trans people. Their services were for cis people first, and then adapted for trans people.

Cis people would be very upset if the government severely limited or outlawed their access to these treatments. Why are they upset that queer people receive gender-affirming healthcare? Perhaps it’s not the healthcare that they have a problem with, but it's about their own discomfort with queer people.

Just as Judah didn't have an issue with sex outside of marriage for himself but was ready to kill Tamar for essentially the same thing, many people in our society are ready to shame, bully, outlaw and even cause the death of queer people for accessing treatments available to everyone else.

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Another queer application for queer Mormons is we can relate to growing up being promised that we would be married and have a family, but then being denied those blessings and reminded of it at every turn.

Like Tamar, queer members have to make families in unconventional ways, and we get shamed and labeled a sinner because of it.

Eventually Tamar’s choices were validated and she was honored to become a foremother of Jesus Christ. One day queer Latter-day Saints will receive the blessings we were promised and be able to stay in the Church. In the meantime, we need to be persistent like Tamar to get the blessings we deserve.

#queer scriptures #queer faith #long post

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mybeautifulchristianjourney · 12 days

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Judah and Tamar

1 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.

2 And Judah saw there a daughter of a certain Canaanite, whose name was Shuah; and he took her, and went in unto her.

3 And she conceived, and bare a son; and he called his name Er.

4 And she conceived again, and bare a son; and she called his name Onan.

5 And she yet again conceived, and bare a son; and called his name Shelah: and he was at Chezib, when she bare him.

6 And Judah took a wife for Er his firstborn, whose name was Tamar.

7 And Er, Judah's firstborn, was wicked in the sight of the Lord; and the Lord slew him.

8 And Judah said unto Onan, Go in unto thy brother's wife, and marry her, and raise up seed to thy brother.

9 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.

10 And the thing which he did displeased the Lord: wherefore he slew him also.

11 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.

12 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.

13 And it was told Tamar, saying, Behold thy father in law goeth up to Timnath to shear his sheep.

14 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.

15 When Judah saw her, he thought her to be an harlot; because she had covered her face.

16 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?

17 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?

18 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.

19 And she arose, and went away, and laid by her vail from her, and put on the garments of her widowhood.

20 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.

21 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.

22 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.

23 And Judah said, Let her take it to her, lest we be shamed: behold, I sent this kid, and thou hast not found her.

24 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.

25 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.

26 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.

27 And it came to pass in the time of her travail, that, behold, twins were in her womb.

28 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.

29 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.

30 And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. — Genesis 38 | King James Version (KJV) The King James Version Bible is in the public domain. Cross References: Genesis 4:1; Genesis 24:65; Genesis 25:24; Genesis 37:32; Genesis 41:42; Genesis 46:12; Leviticus 21:9; Numbers 26:19; Deuteronomy 25:6; Joshua 15:1; Joshua 15:10; Joshua 15:35; Joshua 15:57; Ruth 4:12; 1 Samuel 24:17; 1 Chronicles 2:3-4; Nehemiah 11:24; Proverbs 7:10; Matthew 22:24

Genesis 38 (John Gill’s Exposition of the Bible)

#Judah #Tamar #righteousness #Onan #the sin of Onan #Genesis 38 #Book of Genesis #Old Testament #KJV #King James Version Bible

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eretzyisrael · 10 months

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Parashat Vayeshev

(And He Settled)

December 09, 2023

Kislev 26, 5784

TORAH READING

Genesis 37:1 - 40:23

In this Torah portion, Jacob favors Joseph, and this angers Joseph’s brothers. Joseph has dreams in which he predicts reigning over his brothers, provoking them further. They decide to sell Joseph into slavery in Egypt. Tamar disguises herself as a prostitute and sleeps with her father-in-law, Judah. In Egypt, the wife of Joseph’s owner tries to seduce Joseph, and when he rejects her, she accuses him of trying to rape her and has him sent to prison. In prison, Pharaoh’s baker and butler have dreams, and Joseph interprets them correctly.

FULL SUMMARY HAFTARAH SUMMARY

#Parashat Vayeshev #Torah #Judaism #Shabbat #Jewish

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the-drokainian · 5 months

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‭Matthew 1:1-17 NIV‬

[1] This is the genealogy of Jesus the Messiah the son of David, the son of Abraham: [2] Abraham was the father of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers, [3] Judah the father of Perez and Zerah, whose mother was Tamar, Perez the father of Hezron, Hezron the father of Ram, [4] Ram the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon, [5] Salmon the father of Boaz, whose mother was Rahab, Boaz the father of Obed, whose mother was Ruth, Obed the father of Jesse, [6] and Jesse the father of King David. David was the father of Solomon, whose mother had been Uriah’s wife, [7] Solomon the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa, [8] Asa the father of Jehoshaphat, Jehoshaphat the father of Jehoram, Jehoram the father of Uzziah, [9] Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah, [10] Hezekiah the father of Manasseh, Manasseh the father of Amon, Amon the father of Josiah, [11] and Josiah the father of Jeconiah and his brothers at the time of the exile to Babylon. [12] After the exile to Babylon: Jeconiah was the father of Shealtiel, Shealtiel the father of Zerubbabel, [13] Zerubbabel the father of Abihud, Abihud the father of Eliakim, Eliakim the father of Azor, [14] Azor the father of Zadok, Zadok the father of Akim, Akim the father of Elihud, [15] Elihud the father of Eleazar, Eleazar the father of Matthan, Matthan the father of Jacob, [16] and Jacob the father of Joseph, the husband of Mary, and Mary was the mother of Jesus who is called the Messiah. [17] Thus there were fourteen generations in all from Abraham to David, fourteen from David to the exile to Babylon, and fourteen from the exile to the Messiah.

This is the Genealogy of Jesus Christ.

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lennart11412 · 9 months

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TORAH COMMENTARIES

Parshat Vayigash: A Tale of Two Brothers

This Torah portion opens with a passionate exchange between Joseph and Judah, two brothers with distinct personalities.

BY JONAH SIMCHA CHAIM MUSKAT-BROWN

In Parshat Vayigash, we encounter two brothers who each embody distinct personalities. Though we’ve met all of Jacob’s 13 children in previous Torah portions, and will continue to learn more about them in the weeks to come, in Parashat Vayigash it is Joseph and his older brother Judah who engage in one of the Torah’s most emotionally charged and passionate conversations.

The previous portion ended at a moment of high-drama. Joseph, the second most powerful man in Egypt, has purposefully engaged in an act of deception, falsely accusing his younger brother, Benjamin, of stealing his golden goblet. Joseph’s identity is still unknown to his brothers, who attempt to make amends for the “theft,” but to no avail. Joseph sends them back home to their father, Jacob, and retains Benjamin in his palace in Egypt.

In Parashat Vayigash, Judah boldly, yet intimately, approaches Joseph, recalling their family history and the sad state of their father since the passing of his wife and Joseph’s disappearance many years earlier. Judah passionationately explains the oath he took to his father to guard Benjamin’s welfare and requests that he remain a prisoner so Benjamin can be allowed to return home to their grieving father.

Our sages teach that Joseph was born a righteous person, and his merit lay in not succumbing to society’s many temptations. He resisted several attempts at seduction by the wife of the Egyptian official Potiphar. He didn’t lose his connection to God while sitting in Egyptian prison on false charges of rape. And he didn’t abandon his Jewish identity upon becoming Pharaoh’s second-in-command, despite having every reason and opportunity to do so.

For Joseph, the Torah had transformed his existence beyond the realm of choice; he became a vessel for containing God’s infinite light and no longer felt torn between choosing holiness or its opposite.

However, not everyone is born so righteous. There are those – many, to be sure – who find themselves lured by the physical and mundane world into which they were thrust. This is the case with Judah, who doesn’t excel spiritually in the ways his brother Joseph does, yet still maintains his connection with God despite his continuous mistakes.

Judah participated in the sale of his brother into slavery and he had an affair with his daughter-in-law Tamar. But he knows that while he has made mistakes, it’s not because he genuinely desired to, but because he is consumed by the material world around him. To be human is to lose control sometimes and become distracted from how great we can be.

For a righteous person like Joseph, there is no middle ground between the holy and the mundane. Joseph would sooner give up on life itself than feel distant from holiness. But Judah knows he can stay connected with his source even when he reaches the bottom and all hope for connection seems lost. For him, life is a journey meant to treaded forward. It may not always be a direct route, and it will likely consist of ups and downs, but God can be found along the way amidst the chaos and the darkness. Judah knows that there’s no such thing as true failure in life because anyone can always learn and rise higher.

Parshat Vayigash opens with the words vayigash eilav Yehuda — “And Judah approached him.” On a literal level, Judah is approaching his brother Joseph. But Hasidic philosophy teaches that Judah’s frequent use of words such as “my lord” and “your servant” suggests that not only is he speaking to Joseph, but more so he’s figuratively speaking directly to God, pouring out his heart and his entire life’s narrative. He is confessing all the mistakes he made earlier, both when he and his brothers initially tried to murder Joseph and eventually sold him as a slave, and later when he promised his father he would return Benjamin safely if he allowed him to accompany his brothers down to Egypt — a promise it now seems Judah will be unable to keep. Judah tries to do the right thing, but repeatedly seems to fall short.

This act of confession is core to the process of teshuvah, the Jewish act of returning to the core of who we are. Teshuvah isn’t so much about changing who we are, but more about returning to the point before we went astray. The holiness of Judah isn’t that he changes who he is, but that he finds godliness within the life he currently lives. Our sages explain that Judah spoke directly into Joseph’s ear, conversing with God in a whisper, as if to teach us that relationships aren’t about how loud or visible we are, but about hearing that still small voice within the raging storm: real, raw, intimate — and lasting.

Spirituality isn‘t about waiting for the right moment to tap into holiness, but about creating them even when they aren’t called for. It’s showing up at God’s door unannounced, not waiting for a formal invitation. It’s doing acts of kindness without being asked and loving another when our intellect tells us to do otherwise. In the Jewish context, holiness is a protest against the life one has grown accustomed to living in in the name of how great life can be.

Judah had that courage then. Let’s cultivate that courage together now.

Read this Torah portion, Genesis 44:18 – 47:27 on Sefaria

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eugene114 · 10 months

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Genesis 38

Judah and Tamar 1It came to pass at that time that Judah departed from his brothers, and visited a certain Adullamite whose name was Hirah. 2And Judah saw there a daughter of a certain Canaanite whose name was Shua, and he married her and went in to her. 3So she conceived and bore a son, and he called his name Er. 4She conceived again and bore a son, and she called his name Onan. 5And she conceived yet again and bore a son, and called his name Shelah. He was at Chezib when she bore him.

6Then Judah took a wife for Er his firstborn, and her name was Tamar. 7But Er, Judah’s firstborn, was wicked in the sight of the Lord, and the Lord killed him. 8And Judah said to Onan, “Go in to your brother’s wife and marry her, and raise up an heir to your brother.” 9But Onan knew that the heir would not be his; and it came to pass, when he went in to his brother’s wife, that he emitted on the ground, lest he should give an heir to his brother. 10And the thing which he did [a]displeased the Lord; therefore He killed him also.

11Then Judah said to Tamar his daughter-in-law, “Remain a widow in your father’s house till my son Shelah is grown.” For he said, “Lest he also die like his brothers.” And Tamar went and dwelt in her father’s house.

12Now in the process of time the daughter of Shua, Judah’s wife, died; and Judah was comforted, and went up to his sheepshearers at Timnah, he and his friend Hirah the Adullamite. 13And it was told Tamar, saying, “Look, your father-in-law is going up to Timnah to shear his sheep.” 14So 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. 15When Judah saw her, he thought she was a harlot, because she had covered her face. 16Then 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?”

17And he said, “I will send a young goat from the flock.”

So she said, “Will you give me a pledge till you send it?”

18Then he said, “What pledge shall I give you?”

So she said, “Your signet and cord, and your staff that is in your hand.” Then he gave them to her, and went in to her, and she conceived by him. 19So she arose and went away, and laid aside her veil and put on the garments of her widowhood.

20And Judah sent the young goat by the hand of his friend the Adullamite, to receive his pledge from the woman’s hand, but he did not find her. 21Then he asked the men of that place, saying, “Where is the harlot who was [b]openly by the roadside?”

And they said, “There was no harlot in this place.”

22So he returned to Judah and said, “I cannot find her. Also, the men of the place said there was no harlot in this place.”

23Then Judah said, “Let her take them for herself, lest we be shamed; for I sent this young goat and you have not found her.”

24And it came to pass, about three months after, that Judah was told, saying, “Tamar your daughter-in-law has played the harlot; furthermore she is [c]with child by harlotry.”

So Judah said, “Bring her out and let her be burned!”

25When she was brought out, she sent to her father-in-law, saying, “By the man to whom these belong, I am with child.” And she said, “Please determine whose these are—the signet and cord, and staff.”

26So Judah acknowledged them and said, “She has been more righteous than I, because I did not give her to Shelah my son.” And he never knew her again.

27Now it came to pass, at the time for giving birth, that behold, twins were in her womb. 28And so it was, when she was giving birth, that the one put out his hand; and the midwife took a scarlet thread and bound it on his hand, saying, “This one came out first.” 29Then it happened, as he drew back his hand, that his brother came out unexpectedly; and she said, “How did you break through? This breach be upon you!” Therefore his name was called Perez.[d] 30Afterward his brother came out who had the scarlet thread on his hand. And his name was called Zerah.

The Genealogy of Jesus Christ 1The book of the genealogy[a] of Jesus Christ, the Son of David, the Son of Abraham:

2Abraham begot Isaac, Isaac begot Jacob, and Jacob begot Judah and his brothers. 3Judah begot Perez and Zerah by Tamar, Perez begot Hezron, and Hezron begot Ram. 4Ram begot Amminadab, Amminadab begot Nahshon, and Nahshon begot Salmon. 5Salmon begot Boaz by Rahab, Boaz begot Obed by Ruth, Obed begot Jesse, 6and Jesse begot David the king.

David the king begot Solomon by her [b]who had been the wife of Uriah. 7Solomon begot Rehoboam, Rehoboam begot Abijah, and Abijah begot [c]Asa. 8Asa begot Jehoshaphat, Jehoshaphat begot Joram, and Joram begot Uzziah. 9Uzziah begot Jotham, Jotham begot Ahaz, and Ahaz begot Hezekiah. 10Hezekiah begot Manasseh, Manasseh begot [d]Amon, and Amon begot Josiah. 11Josiah begot [e]Jeconiah and his brothers about the time they were carried away to Babylon.

12And after they were brought to Babylon, Jeconiah begot Shealtiel, and Shealtiel begot Zerubbabel. 13Zerubbabel begot Abiud, Abiud begot Eliakim, and Eliakim begot Azor. 14Azor begot Zadok, Zadok begot Achim, and Achim begot Eliud. 15Eliud begot Eleazar, Eleazar begot Matthan, and Matthan begot Jacob. 16And Jacob begot Joseph the husband of Mary, of whom was born Jesus who is called Christ.

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frmartinshomiliesandreflections · 1 year

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8th September >> Fr. Martin's Gospel Reflections / Homilies on Matthew 1:1-16, 18-23 for the Feast of the Nativity of the Blessed Virgin Mary: ‘She will give birth to a son’.

Feast of the Nativity of the Blessed Virgin Mary

Gospel (Except USA) Matthew 1:1-16,18-23 The ancestry and conception of Jesus Christ.

A genealogy of Jesus Christ, son of David, son of Abraham:

Abraham was the father of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers, Judah was the father of Perez and Zerah, Tamar being their mother, Perez was the father of Hezron, Hezron the father of Ram, Ram was the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon, Salmon was the father of Boaz, Rahab being his mother, Boaz was the father of Obed, Ruth being his mother, Obed was the father of Jesse; and Jesse was the father of King David.

David was the father of Solomon, whose mother had been Uriah’s wife, Solomon was the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asa, Asa was the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Azariah, Azariah was the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah, Hezekiah was the father of Manasseh, Manasseh the father of Amon, Amon the father of Josiah; and Josiah was the father of Jechoniah and his brothers. Then the deportation to Babylon took place.

After the deportation to Babylon: Jechoniah was the father of Shealtiel, Shealtiel the father of Zerubbabel, Zerubbabel was the father of Abiud, Abiud the father of Eliakim, Eliakim the father of Azor, Azor was the father of Zadok, Zadok the father of Achim, Achim the father of Eliud, Eliud was the father of Eleazar, Eleazar the father of Matthan, Matthan the father of Jacob; and Jacob was the father of Joseph the husband of Mary; of her was born Jesus who is called Christ.

This is how Jesus Christ came to be born. His mother Mary was betrothed to Joseph; but before they came to live together she was found to be with child through the Holy Spirit. Her husband Joseph; being a man of honour and wanting to spare her publicity, decided to divorce her informally. He had made up his mind to do this when the angel of the Lord appeared to him in a dream and said, ‘Joseph son of David, do not be afraid to take Mary home as your wife, because she has conceived what is in her by the Holy Spirit. She will give birth to a son and you must name him Jesus, because he is the one who is to save his people from their sins.’ Now all this took place to fulfil the words spoken by the Lord through the prophet:

The virgin will conceive and give birth to a son and they will call him Emmanuel,

a name which means ‘God-is-with-us.’

Gospel (USA) Matthew 1:1-16, 18-23 For it is through the Holy Spirit that this child has been conceived in her.

The Book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

Abraham became the father of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers. Judah became the father of Perez and Zerah, whose mother was Tamar. Perez became the father of Hezron, Hezron the father of Ram, Ram the father of Amminadab. Amminadab became the father of Nahshon, Nahshon the father of Salmon, Salmon the father of Boaz, whose mother was Rahab. Boaz became the father of Obed, whose mother was Ruth. Obed became the father of Jesse, Jesse the father of David the king. David became the father of Solomon, whose mother had been the wife of Uriah. Solomon became the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asaph. Asaph became the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah. Uzziah became the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah. Hezekiah became the father of Manasseh, Manasseh the father of Amos, Amos the father of Josiah. Josiah became the father of Jechoniah and his brothers at the time of the Babylonian exile.

After the Babylonian exile, Jechoniah became the father of Shealtiel, Shealtiel the father of Zerubbabel, Zerubbabel the father of Abiud. Abiud became the father of Eliakim, Eliakim the father of Azor, Azor the father of Zadok. Zadok became the father of Achim, Achim the father of Eliud, Eliud the father of Eleazar. Eleazar became the father of Matthan, Matthan the father of Jacob, Jacob the father of Joseph, the husband of Mary. Of her was born Jesus who is called the Christ. Now this is how the birth of Jesus Christ came about. When his mother Mary was betrothed to Joseph, but before they lived together, she was found with child through the Holy Spirit. Joseph her husband, since he was a righteous man, yet unwilling to expose her to shame, decided to divorce her quietly. Such was his intention when, behold, the angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary your wife into your home. For it is through the Holy Spirit that this child has been conceived in her. She will bear a son and you are to name him Jesus, because he will save his people from their sins.” All this took place to fulfill what the Lord had said through the prophet:

Behold, the virgin shall conceive and bear a son, and they shall name him Emmanuel,

which means “God is with us.”

Reflections (8)

(i) Feast of the Nativity of the Blessed Virgin Mary

We celebrate the birth of Mary because of the role she would play in God’s saving purpose for the world. In the words of the gospel reading, it was she who gave birth to Jesus, whom believers came to recognize as Emmanuel, God with us. It was through Marty that God became flesh in the person of her son, Jesus. Even while Jesus was in Mary’s womb, he was Emmanuel, God with us. Because Mary gave birth to Jesus, God with us, we recognize her as the Mother of God. It was through Mary’s son that God would work powerfully to draw all humanity to himself. That is why Mary’s birth was such a momentous event and why we celebrate it every year on this day. In the words of today’s second reading, Mary was chosen long ago for a unique role in God’s purpose for humanity. We venerate Mary not only as Mother of Jesus, Mother of God, but also as Mother of believers, Mother of the church. Jesus looked to Mary as his mother, but he wants us all to look to Mary as our mother. If we are to be children of Mary, we need to be like her Son. In the words of Saint Paul in today’s second reading, God intends us to become ‘images of his Son’. Mary’s calling in life was to become the mother of God’s Son. Our calling in life is to become images of God’s Son. Just as it was through the Holy Spirit that Mary became the mother of God’s Son, so it is through the Holy Spirit that we can become images of God’s Son. God sends the Spirit of his Son into our hearts so that we can each become an image of his Son. What does it mean to be an image of God’s Son? It means loving one another with the love of the Lord, and it is the Holy Spirit who empowers us to do that. When we ask Mary to pray for us sinners now, we are asking her to help us to become living images of her Son, of God’s Son.

And/Or

(ii) Nativity of the Blessed Virgin Mary

We cannot be sure when Mary was born but today is the day that the church has traditionally celebrated the birthday of Mary. Generally, when we celebrate the feast of saints, their feast coincides with the date of their death. There are only three exceptions to this, when we celebrate the birth of someone who is recognized to be especially holy. We celebrate the birth of Jesus on December 25, the birth of John the Baptist on June 24 and the birth of Mary on September 8. John the Baptist and Mary had a unique relationship with Jesus. Mary gave birth to Jesus and John the Baptist prepared people for his coming. We remember the birthdays of both Mary and John the Baptist because of the person they went on to become. We remember Mary’s birthday because she was the one through whom Jesus came to us. God chose this woman above all other women to be the one who would give birth to God’s Son and Mary accepted this unique role she had in God’s purpose on behalf of us all. Her ‘yes’ to God’s choice of her, God’s call, was also a saying ‘yes’ to all of us, to whom God’s Son was being sent. Her generous response to God’s call was an extraordinary grace for us all. Her Son who was given to us was none other than, in the words of today’s gospel reading, Emmanuel, God-with-us, sent to save God’s people from their sins. Because of her ‘yes’ to God’s call, God has drawn close to all of us in a loving and merciful way. It was through Mary that God gained a human face. Jesus was and is the human face of God’s love and mercy. Jesus not only reveals God to us but he also reveals ourselves to us. He shows us what it is to be fully human. In Jesus we see the person we are called to become if we are to be fully human. As Paul tells us in our reading today, God intends us to become true images of his Son, so that his Son might be the eldest of many brothers and sisters. Our calling is to grow up into the image of Mary’s Son and, in so far as we do that, we become fully ourselves. We celebrate Mary’s birthday because of all that we have received through her, all that God has given to us through her.

And/Or

(iii) Nativity of the Blessed Virgin Mary

We remember the birthdays of those who are significant for us in life. We also remember the birthday of those who are significant for our faith life. The most significant person in terms of our faith life as Christians is, of course, Jesus, and we remember his birthday on Christmas day. Next to Jesus, Mary is the most significant person for the faith life of many Christians, and it is only fitting that the church remembers her birthday. It is impossible to know when exactly Mary was born, but September 8 has traditionally been the day when the church celebrates Mary’s birthday. When we wish someone a happy birthday we are, in a sense, giving thanks for that person’s birth and life. Today we give thanks for Mary’s birth and life. The gospel reading for today’s feast has to do with the birth of Jesus, rather than the birth of Mary, and that is only right and fitting. We celebrate Mary’s birth and life because of the birth of Jesus, because she became the mother of the Saviour. She is the one through whom we receive Emmanuel, God-with-us. Mary doesn’t offer us herself; she offers us her Son. She holds out her Son to us. She would have been happy to make her own the words of John the Baptist in relation to himself: ‘He, Jesus, must increase, but I must decrease’. The best way to honour Mary is to receive the Son of God whom she offers to us, to become, like herself, people who, in the words of Luke’s gospel, ‘hear the word, hold it fast in an honest and good heart, and bear fruit with patient endurance’.

And/Or

(iv) Nativity of the Blessed Virgin Mary

There are very few people whose birthday we celebrate as feast days. I can only think of three, Jesus, of course, whose birth we celebrate on December 25, John the Baptist, whose birth we celebrate on June 24, and Mary, whose birth we celebrate today, September 8. What John the Baptist and Mary have in common is that they are both defined by their relationship to Jesus. Mary gave birth to Jesus; she gave Jesus to the world. John directed people, including his own disciples, to Jesus. If Mary brought Jesus to the world, John tried to bring the world to Jesus. We honour the birthdays of John the Baptist and Mary because of the unique roles they each had in the life of Jesus. John pointed out Jesus as the Lamb of God who takes away the sins of the world. According to this morning’s gospel reading, Mary’s child was called Jesus because he is the one who is to save his people from their sins. John and Mary in different ways point to Jesus as the revelation of God’s mercy. Matthew in this morning’s gospel reading gives another name to Mary’s child, Emmanuel, God-with-us. Mary’s child is above all God with us in his mercy. We celebrate Mary’s birthday because of the precious gift she gave to the world.

And/Or

(v) Nativity of the Blessed Virgin Mary

We do not know when Mary was born but the church has chosen the 8th of September to celebrate the day of her birth. We celebrate the birth of Mary because of who she was to become, the mother of God’s Son. Her birth points ahead to that special child who was to be born from her. This morning’s gospel reading gives the child that was to be born of her two names, Jesus and Emmanuel. In the Semitic world, names were very important because each name carried a specific meaning. The name Jesus in Hebrew means ‘the Lord saves’. As the gospel reading says, ‘he is the one who is to save his people from their sins’. The name Emmanuel in Hebrew means, ‘God is with us’. These two names reveal a great deal about the child who was born of the woman whose birthday we celebrate today. God was present among us through Mary’s son as a merciful God, as a God who works to deliver us from our sins and to reconcile us to himself. Jesus is God with us in a merciful way. Saint Paul gives expression to one aspect of God’s mercy in today’s first reading. He declares that God co-operates with all those who love him by turning everything to their good. In other words, if we are open in love to the God present in Jesus, this God will turn everything to our good, all the experiences of our lives, including those we consider totally negative. Jesus reveals a God who works in a life-giving way in the midst of all our experiences. It is through Mary that we have come to know this God, which is why it is right and fitting for us to celebrate the day of her birth.

And/Or

(vi) Nativity of the Blessed Virgin Mary

The church has chosen this date, the 8th of September, to celebrate the day of Mary’s birth. We celebrate the birth of Mary because in the words of today’s gospel reading, she gave birth to a son who was named Jesus. The name ‘Jesus’ is very akin to the name ‘Joshua’. In the Hebrew language names often have a special meaning. Thus, the name ‘John’ means ‘the Lord is gracious’. The name ‘Jesus’ means ‘the Lord saves’. The gospel reading specifies that Mary’s son was the one who would save God’s people, Israel, and all of humanity, from their sins. The adult Jesus, on the night before he died, at the last supper, would take a cup of wine, give it to his disciples to drink, while saying, ‘this is my blood of the covenant, which is poured out for many for the forgiveness of sins’. Jesus was being true to his name at the last supper and, above all, on the cross, which the last supper anticipated in a symbolic way. We repeat those words of Jesus at every Eucharist, at the consecration of the Mass. Saint Paul says in his first letter to the Corinthians that ‘every time we eat this bread and drink this cup, we proclaim the Lord’s death, until he comes’. At every Eucharist, just as at the last supper, the Lord’s total gift of himself for our sins is powerfully present. The Lord’s death was the demonstration of God’s love for us, a love that called out to all humanity, ‘Be reconciled to God’. Jesus revealed by his life and especially by his death God’s searching love for sinners. Mary’s birth looks ahead to the birth of her son, Jesus, who revealed God’s love to be stronger than human sin, if only we open ourselves to that love in our poverty. That is why we celebrate Mary’s birth as a birth of great significance, not just for her own parents and family, but for all humanity.

And/Or

(vii) Nativity of the Blessed Virgin Mary

The feast of the Nativity of the Blessed Virgin Mary is one of several feasts of Mary in the church’s liturgical calendar. We consider the birth of Mary a blessed day for all of us because as a young woman she would say ‘yes’ to God’s call to become the mother of God’s Son, Jesus. With the birth of Mary, the story of Jesus has already begun. The gospel reading this morning declares that Mary conceived her child, Jesus, through the Holy Spirit. The Holy Spirit was at work in Mary’s life not only at the moment of Jesus’ conception, but throughout her earthly life. She was a woman of the Spirit, even before the Holy Spirit came down upon her and Jesus’ first disciples at Pentecost. We are all called to be men and women of the Spirit, as Mary was. Our baptismal calling is to allow the Holy Spirit to shape our lives, all we do and say, just as the Holy Spirit shaped the life of Mary. According to Saint Paul in today’s second reading, God’s purpose for our lives is that we become ‘true images of his Son, so that his Son might be the eldest of many brothers and sisters’. Just as Mary brought Jesus into the world, we are called to bring Jesus into the world by becoming true images of Jesus, God’s Son. Just as Mary brought Jesus into the world through the power of the Holy Spirit, we can only become images of God’s Son, bringing him into our world, through the power of the same Holy Spirit. We need the Holy Spirit to keep overshadowing us if we are to grow into the image of God’s Son, so that we can continue Mary’s work of bringing Jesus into our world today.

And/Or

(viii) Feast of the Nativity of the Blessed Virgin Mary

On the feast of the Nativity of the Blessed Virgin Mary, we read one of the gospel accounts of the nativity or birth of Jesus. We remember the day of Mary’s birth because of the role she would go on to play in the life of Jesus. Jesus had many disciples in the course of his public ministry, but he only ever had one mother. Mary’s relationship with Jesus was truly unique. Yet, as well as being his mother, Mary was also his most faithful disciple. This aspect of her relationship to Jesus is one she shares with us all. Today’s gospel reading speaks of Mary as having conceived Jesus ‘by the Holy Spirit’. The gospels portray Mary as a woman of the Spirit, completely open to the Spirit’s promptings. Not only was her son conceived by the Spirit, but her whole life was shaped by the Spirit. As a woman of the Spirit, she was not only the mother of Jesus but, in the words of Paul in today’s second reading, she was a true image of God’s Son. Paul declares in that reading that God intends all of us to become true images of God’s Son. It is the Holy Spirit at work in our lives who will enable us to become true images of God’s Son. We look to Mary to show us the person that God intends us to become, people of the Spirit who reflect God’s Son to others by our whole way of life. In celebrating Mary’s birthday, we are also celebrating our own baptismal calling. We will not be fully conformed to the image of God’s Son in this earthly life, but each day of our lives we are called to grow into this image, in the power of the Spirit. As we do so, we can look to Mary as our inspiration and also as our help and support on this journey, calling on her to pray for us, sinners, now and at the hour of our death.

Fr. Martin Hogan.

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badass-biblical-women · 11 months

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#polls #esther #tamar #queen esther #oof i love tamar too but i have to vote for esther #jumblr

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myremnantarmy · 2 years

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𝐃𝐞𝐜𝐞𝐦𝐛𝐞𝐫 𝟏𝟕, 𝟐𝟎𝟐𝟐

Saturday of the Third Week of Advent

Gospel Mt 1:1-17

The book of the genealogy of Jesus Christ,

the son of David, the son of Abraham.

Abraham became the father of Isaac,

Isaac the father of Jacob,

Jacob the father of Judah and his brothers.

Judah became the father of Perez and Zerah,

whose mother was Tamar.

Perez became the father of Hezron,

Hezron the father of Ram,

Ram the father of Amminadab.

Amminadab became the father of Nahshon,

Nahshon the father of Salmon,

Salmon the father of Boaz,

whose mother was Rahab.

Boaz became the father of Obed,

whose mother was Ruth.

Obed became the father of Jesse,

Jesse the father of David the king.

David became the father of Solomon,

whose mother had been the wife of Uriah.

Solomon became the father of Rehoboam,

Rehoboam the father of Abijah,

Abijah the father of Asaph.

Asaph became the father of Jehoshaphat,

Jehoshaphat the father of Joram,

Joram the father of Uzziah.

Uzziah became the father of Jotham,

Jotham the father of Ahaz,

Ahaz the father of Hezekiah.

Hezekiah became the father of Manasseh,

Manasseh the father of Amos,

Amos the father of Josiah.

Josiah became the father of Jechoniah and his brothers

at the time of the Babylonian exile.

After the Babylonian exile,

Jechoniah became the father of Shealtiel,

Shealtiel the father of Zerubbabel,

Zerubbabel the father of Abiud.

Abiud became the father of Eliakim,

Eliakim the father of Azor,

Azor the father of Zadok.

Zadok became the father of Achim,

Achim the father of Eliud,

Eliud the father of Eleazar.

Eleazar became the father of Matthan,

Matthan the father of Jacob,

Jacob the father of Joseph, the husband of Mary.

Of her was born Jesus who is called the Christ.

Thus the total number of generations

from Abraham to David

is fourteen generations;

from David to the Babylonian exile, fourteen generations;

from the Babylonian exile to the Christ,

fourteen generations.

#jesus #catholic #my remnant army #jesus christ #virgin mary #faithoverfear #saints #jesusisgod #endtimes #artwork #baby jesus #jesusiscoming #jesusitrustinyou #gospel #bible

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roman-catholic-mass-readings · 1 year

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8th September >> Mass Readings (USA)

Feast of The Birthday of the Blessed Virgin Mary

(Liturgical Colour: White: A (1))

Either:

First Reading Micah 5:1-4a The time when she who is to give birth has borne.

The LORD says:

You, Bethlehem-Ephrathah, too small to be among the clans of Judah, From you shall come forth for me one who is to be ruler in Israel; Whose origin is from of old, from ancient times. (Therefore the Lord will give them up, until the time when she who is to give birth has borne, And the rest of his brethren shall return to the children of Israel.) He shall stand firm and shepherd his flock by the strength of the LORD, in the majestic name of the LORD, his God; And they shall remain, for now his greatness shall reach to the ends of the earth; he shall be peace.

The Word of the Lord

R/ Thanks be to God.

Or:

First Reading Romans 8:28-30 For those he foreknew he also predestined.

Brothers and sisters: We know that all things work for good for those who love God, who are called according to his purpose. For those he foreknew he also predestined to be conformed to the image of his Son, so that he might be the firstborn among many brothers. And those he predestined he also called; and those he called he also justified; and those he justified he also glorified.

The Word of the Lord

R/ Thanks be to God.

Responsorial Psalm Psalm 13:6ab, 6c

R/ With delight I rejoice in the Lord.

Though I trusted in your mercy, let my heart rejoice in your salvation.

R/ With delight I rejoice in the Lord.

Let me sing of the LORD, “He has been good to me.”

R/ With delight I rejoice in the Lord.

Gospel Acclamation

Alleluia, alleluia. Blessed are you, holy Virgin Mary, deserving of all praise; from you rose the sun of justice, Christ our God. Alleluia, alleluia.

Either:

Gospel Matthew 1:1-16, 18-23 For it is through the Holy Spirit that this child has been conceived in her.

The Book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

Behold, the virgin shall conceive and bear a son, and they shall name him Emmanuel,

which means “God is with us.”

The Gospel of the Lord

R/ Praise to you, Lord Jesus Christ.

Or:

Gospel Matthew 1:18-23 For it is through the Holy Spirit that this child has been conceived in her.

This is how the birth of Jesus Christ came about. When his mother Mary was betrothed to Joseph, but before they lived together, she was found with child through the Holy Spirit. Joseph her husband, since he was a righteous man, yet unwilling to expose her to shame, decided to divorce her quietly. Such was his intention when, behold, the angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary your wife into your home. For it is through the Holy Spirit that this child has been conceived in her. She will bear a son and you are to name him Jesus, because he will save his people from their sins.” All this took place to fulfill what the Lord had said through the prophet:

Behold, the virgin shall be with child and bear a son, and they shall name him Emmanuel,

which means “God is with us.”

The Gospel of the Lord

R/ Praise to you, Lord Jesus Christ.

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mrlnsfrt · 1 year

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Strong Female Character

Do you like simple straightforward stories?

Stories with a clear hero who never does anything wrong and a clear villain who never does anything good?

I have met many people who are only familiar with the children’s version of the Bible characters. We often refer to these characters as Bible heroes. They are strong, wise, and always obedient. They talk to God and God talks to them and they always know exactly what to do. They are never afraid, they never experience anxiety, and God gives them victories over everything that stands in their way.

These heroes are often portrayed as strong and brave men.

Many are surprised to discover that the great majority of biblical characters are flawed human beings whose lives are much more similar to ours than we would like to admit. Many often overlook the women of the Bible. They see them as minor characters whose stories are not worth telling and whose names are not worthy to be remembered.

In this post, I will explore Genesis 38 and the story of Tamar. She is the first woman mentioned in the genealogy of Jesus, that portion of Matthew 1 you often skip. Just a heads up, this story is anything but straightforward and deals with mature themes. There’s a reason kids’ Bibles don’t include the story of Tamar. But if you are interested in tackling a challenging biblical text and discovering a fascinating character, I invite you to continue to read this post.

Wrong Story?

At first glance, a story about Judah and his daughter-in-law Tamar immediately after the sale of Joseph and his arrival in the Egyptian house of Potiphar seems completely out of place. But a closer look at this story reveals that it is exactly where it needs to be since it is thematically connected with Genesis 37 and 39.

Going down?

It happened at that time that Judah went down from his brothers and turned aside to a certain Adullamite, whose name was Hirah. - Genesis 38:1 ESV (bold mine)

I quoted from the English Standard Version because it more accurately translates the original text. This may seem like a small detail but it ties this story in with the next chapter, Genesis 39 that begins with Joseph having been taken down to Egypt. The text does not tell us the reason for Judah leaving his brothers, but it could be that he is feeling guilty about selling his brother Joseph to the Midianites and Ishmaelites (Genesis 37:28 more on my post Betrayed by Family)

“At that time” correlates with the previous incident and suggests that the present episode should be interpreted in light of it. That Judah “went down” (from yārad) is a veiled allusion to the descent of Joseph into Egypt (37:25, 35; 39:1; cf. 12:10; 46:3–4), meaning that both sons have left their father’s house, though under vastly different circumstances. Ironically, Joseph’s case was instigated by Judah’s brainstorm. Judah in the Joseph narrative is an active participant whose choices, for good or for ill, make ripples in the lives of others. - K. A. Mathews, Genesis 11:27–50:26, vol. 1B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2005), 713–714.

When we combine the events of Genesis 37 and 38 we notice that Jacob’s family was being torn apart by hatred and overall disregard for the will of God.

Judah’s sons

2 And Judah saw there a daughter of a certain Canaanite whose name was Shua, and he married her and went in to her. 3 So she conceived and bore a son, and he called his name Er. 4 She conceived again and bore a son, and she called his name Onan. 5 And she conceived yet again and bore a son, and called his name Shelah. He was at Chezib when she bore him. - Genesis 38:2-5 NKJV

Judah’s progeny looks promising since he had three sons. This places him in good company since other notable patriarchs who produced three sons include Noah, and Terah (Adam has three sons named in the Bible but I wonder if he had more that were not named). Judah named his first son, Er, but the other two were named by his wife. Perhaps this indicates the preference for the firstborn as was typical in the local culture. There is also some debate regarding the identity of Shua. Was Shua the name of the father or the daughter? The text is not clear and it has been translated both ways.

Judah chooses Tamar

Then Judah took a wife for Er his firstborn, and her name was Tamar. - Genesis 38:6 NKJV

Interestingly Judah decides to choose the wife for his firstborn. Some interpret this to mean that Judah is becoming more concerned about his legacy and is perhaps returning to God. However, the biblical text does not identify Tamar’s background. Jewish Tradition reports that Tamar was originally a Gentile but, like Ruth, had converted to the God of Israel. (Doukhan, Jacques. Genesis. Nampa, Idaho, Pacific Press Publishing Association ; [Hagerstown, Maryland, 2016.)

Tamar’s ethnicity is undisclosed, but commentators often assume a Canaanite lineage since the text does not indicate an Israelite connection. Conversely, one could argue that the identification of Judah’s wife as a Canaanitess (v. 2) means that the silence of the text for Tamar’s ethnicity implies that she was Israelite.If she were of Canaanite background, matters were turning from bad to worse, since another generation would have married outside the Abraham family (e.g., Ishmael, Esau; also Simeon, 46:10). Joseph, too, will marry an Egyptian (“Asenath”), but the event is somewhat mitigated by his circumstances; she is a gift from Pharaoh (41:45). The text tends to veil his foreign marriage under the act of naming “Manasseh” and “Ephraim,” whose meaning revealed the mind-set of Joseph (41:50–52; 46:20). - K. A. Mathews, Genesis 11:27–50:26 11:27–50:26, vol. 1B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2005), 715–716.

Er was not a nice person

7 But Er, Judah’s firstborn, was wicked in the sight of the Lord, and the Lord killed him. - Genesis 38:7 NKJV

Many wonder what exactly was the “evil” committed by Er, but the text does not tell us. There is likely a connection with divine judgment warnings found in texts like Exodus 22:23-24 that include the language “your wives will become widows.” The phrase, “evil in the eyes of the Lord,” is a popular Deuteronomic phrase that describes many different unlawful behaviors, especially idolatry (e.g., Deut 4:25; 17:2; Judg 2:11; 1 Sam 15:19; 2 Sam 12:9; esp. 1, 2 Kings). “To put to death” often describes God’s judgment or capital punishment by human agency (e.g., Exod 4:24; Num 35:19, 21). (K. A. Mathews, 716.)

It is worth noting that this is the first time in the Bible where the text explicitly states that God killed someone.

Levirate Marriage?

8 And Judah said to Onan, “Go in to your brother’s wife and marry her, and raise up an heir to your brother.” 9 But Onan knew that the heir would not be his; and it came to pass, when he went in to his brother’s wife, that he emitted on the ground, lest he should give an heir to his brother. 10 And the thing which he did displeased the Lord; therefore He killed him also. - Genesis 38:8-10 NKJV

Deuteronomy 25:5–10 provides the details of the practice, which is illustrated in the Judah-Tamar episode (cf. Luke 20:28). The purpose for this practice was to “produce [qûm] offspring” in the name of the deceased (cf. Deut 25:5, 7, lit., “to establish the brother’s name”). Levirate Marriage is also discussed in the book of Ruth, for more on that read my post Love is… (Part 4)

In accordance with the custom of levirate marriage (“brother-in-law”), Judah instructs Onan to have sexual relations with his deceased brother’s widow, Tamar. Onan, however, refused to impregnate Tamar, ejaculating on the ground (coitus interruptus).

Onan did not want to impregnate Tamar because he did not want to reduce his share of the family inheritance. He stood first in line after the death of Er, and producing a son by his brother’s widow would mean the loss of his new status as heir. His behavior possibly indicates that the men in Judah’s household had struggled for supremacy, as we have found it commonly in the households of the patriarchs Isaac and Jacob. This family travesty results in the kindled anger of the Lord against Onan (v. 10). (K. A. Mathews, 716–717.)

Some use this text to say that using any kind of birth control is sinful, others take it even a step further to say that masturbation is a sin. Interestingly people have taken the name of Onan and turned it into a verb, Onanism which Merriam-Webster defines as 1. masturbation, 2. coitus interruptus, and 3. self-gratification. I am not going to discuss whether or not I think masturbation or using birth control is sinful, but I do want to clarify that I believe this application of these texts is unwarranted. The Messiah was to come from the seed of Judah, therefore Onan’s deliberate refusal to give his brother an heir threatens the entire plan of salvation. Onan’s selfishness impacts many more people than he could ever imagine. Onan, like his brother Er, had the opportunity to be a member of the family line that ultimately led to not only to King David but ultimately the Messiah, the Savior of the World.

Onan had no way of knowing God’s plans for Judah’s family at this point in history, but do we likewise minimize the importance we play in God’s plan to bless those around us?

Does our selfishness cause those around us to miss out on blessings God wants to give them?

To focus on Onan’s specific behavior and say it is wrong is to miss the big picture. There are many ways that our selfish behavior can negatively impact those around us and generations to come, I would not limit Onan’s sin to simply the things indicated by the definition of onanism.

Tamar must be the problem

Then Judah said to Tamar his daughter-in-law, “Remain a widow in your father’s house till my son Shelah is grown.” For he said, “Lest he also die like his brothers.” And Tamar went and dwelt in her father’s house. - Genesis 38:11 NKJV

Is the Bible misogynistic?

Does the Bible prop up the patriarchy to the detriment of women everywhere?

If the Bible was pro-male and anti-female, it would have skipped this story altogether. The text here is not prescribing Judah’s behavior, but rather describing his behavior. As a man of his time, Judah assumed the problem must be Tamar and not his sons. But are not all parents tempted to think similarly? Blame the teacher, blame the other child, it’s anyone’s fault but my child’s, much less my own. It would take humility and maturity for Judah to grasp what was really going on. It was easier to blame Tamar and “protect” his last remaining son Shelah.

Judah protects his sole remaining heir by sending Tamar home to her father’s house (cp. Lev 22:13). By relegating her to the life of a “widow” (ʾalmānâ), for whom special protections are necessary (e.g., Exod 22:22[21]; Deut 24:17–21), Judah puts her future at jeopardy with no husband or potential son to care for her (Job 24:21; Ps 94:6; Isa 10:12; Mark 12:40). He does so under the pretense of Shelah’s adolescence, but he has no intention of subjecting his son to Tamar’s string of misfortune. “For he thought” translates the verbal root ʾāmar, “to say,” indicating interior dialogue, that is, he said to himself (e.g., 1 Sam 18:17). This is the narrative’s way of explaining to the reader Judah’s motivation for his peculiar behavior. He appears oblivious to the reasons for his sons’ deaths. - K. A. Mathews, Genesis 11:27–50:26, vol. 1B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2005), 717.

Desperate Measures

12 Now in the process of time the daughter of Shua, Judah’s wife, died; and Judah was comforted, and went up to his sheepshearers at Timnah, he and his friend Hirah the Adullamite. 13 And it was told Tamar, saying, “Look, your father-in-law is going up to Timnah to shear his sheep.” 14 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 38:12 -14NKJV

Tamar’s desperate condition leads her to embrace desperate measures. Shelah is grown and Judah did not fulfill his promise to give him to Tamar. Judah should have taken Tamar under his wings to provide for her, but instead, he sent her back to her father’s house. Because she was supposed to marry Shelah she is not free to marry anyone else. Tamar is trapped with no viable options.

After the proper period of mourning had ended, Judah returned to his daily activities, including the shearing of his flocks. The timing of Judah’s trip to Timnah with his Canaanite friend at a crucial moment suggests that this trip could be a part of the comforting process. Sheep shearing was an occasion for partying (Genesis 31:19; 1 Sam 25:2-37; 2 Sam 13:23-28) and was even associated in Canaanite religion with the rituals of sacred prostitution (Hosea 4:13-14). (Doukhan, Jacques. Genesis. Nampa, Idaho, Pacific Press Publishing Association ; [Hagerstown, Maryland, 2016. p424)

Change of Clothing

Remember that apparel is an important signal of social status, especially in the narrative of Joseph (see Joseph part 1 and part 2).

Tamar takes off her widow’s garment which distinctively indicates that she has lost a husband (2 Samuel 14:2) and instead covers herself with a veil which suggests that she is promised to a husband (Genesis 24:65; 29:21-25). (ibid) After all, she was promised to Shelah who is now grown and able to marry.

A woman’s veil was not the garment of a harlot but of a betrothed woman (see Genesis 24:65; 29:21–25). Assyrian law forbid an unmarried woman from wearing a veil. The irony of the veil was that it not only hid her identity but it also could have signaled that she had been given in pledge to another, namely, Shelah. - K. A. Mathews, Genesis 11:27–50:26, vol. 1B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2005), 718.

Dr. Jacques Doukhan adds that according to Assyrian law, only sacred prostitutes had to be veiled in public; regular prostitutes were forbidden to wear a veil. (Ancient Near East Texts Relating to the Old Testament. 3rd ed. Edited by J.B. Pritchard, Princeton: Princeton University Press 1969, 183 #40) This means that by involving himself with a veiled woman Judah was not only simply “satisfying his sexual frustration due to the loss of his wife” but he is also involving himself in a Canaanite cult. (Doukhan, Jacques. Genesis. Nampa, Idaho, Pacific Press Publishing Association ; [Hagerstown, Maryland, 2016. p425)

Location, location, location

It was Tamar’s location on the road that suggested her business (cf. Jer 3:2; Ezek 16:25) and not necessarily her outfit. She stationed herself alone at the entrance to the town to ensure that she would encounter travelers (cf. Prov 8:3; 9:14; 2 Kgs 23:8). (K. A. Mathews, 718.) This description of Tamar’s behavior reveals the depths of her humiliation. She set aside her widowhood for the demeaning status of a prostitute. The widow who has been mistreated by the men of her family uses the sinful desires of her father-in-law to turn the tables on him.

Watch the eyes

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 ESV (bold mine)

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 NKJV (bold mine)

She chose “Enaim” (ʿênayim), meaning “eyes,” to spring her trap. Some translations translate it as “an open place” is not a bad translation, but you miss something, a certain play on words. Its location is unknown, identified only as “on the road to Timnah” from Adullam (but this place could be Enam in the territory of Judah, see Joshua 15:34).

“Enaim” may have one of a number of potential wordplays when we remember that she veiled her identity, leaving exposed only her eyes, and the importance in the narrative of visual effects signaling sexual relationships (notice the usage of the word “saw,” vv. 2, 14, 15).

And Judah saw there a daughter of a certain Canaanite whose name was Shua, and he married her and went in to her. - Genesis 38:2 NKJV (bold mine)

When Judah saw her, he thought she was a harlot, because she had covered her face. - Genesis 38:15 NKJV (bold mine)

A Harlot?

When Judah saw her, he thought she was a harlot, because she had covered her face. - Genesis 38:15 NKJV

The word used there is the usual term identifying a harlot (Genesis 34:31), although the root usage (zānâ) can include other forbidden heterosexual relations (Numbers 25:1; Judges 19:2). This seems like a small detail but keep this in mind as we continue to study this story.

An embarrassing sequence of events

16 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?”

17 And he said, “I will send a young goat from the flock.”

So she said, “Will you give me a pledge till you send it?”

18 Then he said, “What pledge shall I give you?”

So she said, “Your signet and cord, and your staff that is in your hand.” Then he gave them to her, and went in to her, and she conceived by him. - Genesis 38:16-18 NKJV

The biblical text is clear, Judah unwittingly had sexual relations with his “daughter-in-law,” fooled by her appearance (v. 16). His act transgressed sexual prohibitions stated later in levitical law (Leviticus 18:15; 20:12). He probably thought no one would know what he did. How could Judah have known that his “secret sin” would be read by people thousands of years later?

By the way, if someone were to temper with the Bible, or if it is simply a regular book authored by humans, why mention embarrassing accounts of the patriarchs of the faith? Why not omit these stories and only mention stories that make the patriarchs look good? These terrible stories, in my mind, serve as further evidence that the Bible is no ordinary book. But the story is not over yet…

This story brings to the forefront several of the themes of the story of Jacob (and Joseph).

Deception involving clothing.

Genesis 27:15 Jacob wears Esau’s clothing

Genesis 37:31-33 Joseph’s tunic was taken by his brothers dipped in blood and sent to their father.

Deception involving a young goat.

Genesis 27:16 Rebecca places skins of the kids of the goats on Jacob’s hands and neck.

Genesis 37:31 Joseph’s coat was dipped in the blood of a kid of the goats and then sent to his father.

As the story of Jacob and Joseph progresses we see those who deceive others end up being deceived by others. There are more themes and Matthews does a great job in pointing them out. Here are some things he mentions.

The recurring terms “know” (yādaʿ, vv. 9, 16, 26) and “recognize” (nākar, vv. 25–26) bring this motif to the forefront.

Judah wrongly ascribed to Tamar the reason for his sons’ deaths (v. 11), not knowing that the Lord had punished them (vv. 7, 10).

Judah does not understand why Tamar required the particular personal items for a pledge (v. 18).

Judah’s failure to “know” (yādaʿ, v. 16) her identity but his recognition (“recognize,” nākar, v. 25) of his pledge echoes Jacob’s ignorance of what became of Joseph, a ruse fostered by Judah and the brothers (37:32–33).

Judah’s lack of knowledge anticipates the motif of recognition in Joseph’s court, for the brothers failed to “recognize” (42:8) and “know” (42:23) Joseph’s identity.

That Judah was unaware of her identity recalls Laban’s deception of Jacob by giving him Leah (29:23–25) and the immorality of Lot’s daughters, who tricked him during a drunken stupor, catching him unaware (lōʾ yādaʿ, 19:33, 35).

That the text comments “[Judah] did not sleep [lit., “know,” yādaʿ] with her again” (v. 26) at the conclusion of his embarrassing confession provides a subtle allusion to his gullibility.

In addition to the brothers and Jacob collectively, Judah’s lack of knowledge provides a foil for the wisdom of Joseph, who is the interpreter of dreams par excellence and whose knowledge and insight gain him the upper hand over his siblings.

His brothers meanwhile are dim-witted like Esau, unsuspecting of their host’s identity and his knowledge of their conversations. (K. A. Mathews, Genesis 11:27–50:26, vol. 1B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2005), 719–720.)

A business transaction?

The interaction between Judah and Tamar is so cold. It makes me so uncomfortable that they treat this encounter as a simple business transaction. After all, this is all it seems to be to them, at least to Judah. Judah is so oblivious he does not realize he is about to commit the sins of adultery and incest. Tamar is still betrothed to Shelah (Deuteronomy 22:23-24) and she is also Judah’s daughter-in-law (Leviticus 18:15).

Whereas Judah has lost his lucidity and self-control, Tamar behaves as a shrewd businesswoman and is in full control of the situation. - Doukhan, Jacques, 425.

Tamar plays out her role by asking for the appropriate payment, “What will you give me?” Matthews points out that this may be a play on the failures of Onan and Judah, the former who did not “give his semen” (v. 9) and the latter’s son to whom “she had not been given” (v. 14). (K. A. Mathews, 720.)

Tamar was probably aware that Judah would not have been prepared for this transaction and would not be able to pay cash. Considering her past experiences with Judah she required an immediate guarantee in the form of objects that would prove his identity. She took the equivalent of his driver’s license, his major credit cards, and his passport.

Foolishly he yields his personal identifying credentials used in official transactions. The ancient cylinder “seal” (ḥôtām/ḥôtemet) was typically made of engraved stone that was rolled across soft clay and on pottery handles, leaving an authoritative and authenticating imprint (e.g., Exod 28:11; 1 Kgs 21:8). - K. A. Mathews, 720.

The signet was attached to a rope, which was worn around the neck. The “staff” (מַטֶּה mateh) was a stick representing the authority of the owner (Numbers 17:3). The same Hebrew word also means tribe (Numbers 2:7,12) The holder of the mateh would represent the tribe, as its leader; thus the mateh became the ensign of royalty, the scepter (Ezekiel 19:11,14), with a messianic connotation (Psalm 110:2). In this story Judah’s staff may be an allusion to the messianic destiny associated tot he tribe of Judah (Genesis 24:17; Numbers 24:27) (Doukhan, Jacques, 425.)

She conceived by him

Then he said, “What pledge shall I give you?”

So she said, “Your signet and cord, and your staff that is in your hand.” Then he gave them to her, and went in to her, and she conceived by him. - Genesis 38:18 NKJV

The fact that Tamar became pregnant by that first and only act of intimacy (Genesis 38:26b) is one of many subtle indicators that divine providence superintended the events leading to her impregnation.

Are you okay with this interpretation? Are you okay with God’s will being accomplished in this manner? Is it okay for God’s will to come through even when deception and adultery are involved?

I am not saying it was God’s will for this to happen. But is it okay for God to work through the messy lives of sinful human beings in order to bring about great blessings for all of humanity?

Are we okay with this story being in the Bible? Does it make you uncomfortable or does it give you hope and peace?

This story is not about going out there an committing adultery or behaving like a prostitute. This is not a story that encourages deception as a means of gaining advantage. This story is about God in His infinite mercy using incredibly flawed human beings to bring about blessings and restoration.

But there is more to this story, we are not done yet.

Back to life as usual

So she arose and went away, and laid aside her veil and put on the garments of her widowhood. - Genesis 38:19 NKJV

Tamar goes back home and changes back to her usual outfit and no one is aware of what she did. Want to make this story even more uncomfortable. Place yourself in Tamar’s shoes. You go back home, you put on your widow’s garments. Along with your garments comes a reminder of your lot in life, a hopeless widow. You are betrothed to a young man who will probably never marry you. You can’t marry anyone else. You are doomed to live out your days in your father’s house, forgotten, ignored, forsaken. Would you be praying to God that you became pregnant by your father-in-law? Would you be praying to God that He blesses your deception? If you were God, would you answer that prayer? Would you bless Tamar’s plan, the deception of Judah, one of the patriarchs of the children of Israel? Would you choose the man who had power and freedom, or would you choose to help the helpless widow?

Not a simple story. This mess is what God has to work with. We know that Tamar conceived by Judah (Genesis 38:18), but she does not know that right away. She had one shot, and it will likely be a while until she finds out whether it worked or not. Even if she does become pregnant, what will happen after that?

Where is the harlot?

20 And Judah sent the young goat by the hand of his friend the Adullamite, to receive his pledge from the woman’s hand, but he did not find her. 21 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.”

22 So he returned to Judah and said, “I cannot find her. Also, the men of the place said there was no harlot in this place.” - Genesis 38:20-22 NKJV

Judah is probably embarrassed by what happened so he sends his friend, the Adullamite, who seems to be more comfortable with the task. It is worthwhile to note that the word used for “harlot” in Genesis 38:21 is not the same word used in Genesis 38:15. Genesis 38:15 used the word זָנָה zana or prostitute, whereas Genesis 38:21 uses the word קְדֵשָׁה qdesa or temple prostitute. One way of looking at this is that Judah sees a prostitute, but his friend perhaps feels awkward asking around about the prostitute while he has a young goat with him. Maybe it would be more culturally appropriate to ask about a temple prostitute because now he looks like a religious man as opposed to a random guy visiting their town asking around about a prostitute.

Side note, the popularity of temple prostitutes in pagan worship could be one of the main reasons why God did not have female priests.

And they said, “There was no harlot in this place.” Indeed there never was a prostitute of any kind there, only a wronged woman trying to take justice into her own hands.

Lest we be shamed

Then Judah said, “Let her take them for herself, lest we be shamed; for I sent this young goat and you have not found her.” - Genesis 38:23 NKJV

Judah is afraid word will get out that he was outwitted, by a prostitute. Judah is embarrassed that he was bested by a woman and is now trying to do damage control. Maybe if he just forgets the whole thing and just sweeps this matter under the rug everything will go on as normal. Judah is likely hoping no one recognized him, hoping his friend won’t tell anyone and that he will never encounter that woman again. And perhaps that is a possibility if Judah learns his lesson, humbles himself, and repents for his past sins.

Tamar played the harlot

And it came to pass, about three months after, that Judah was told, saying, “Tamar your daughter-in-law has played the harlot; furthermore she is with child by harlotry.”

So Judah said, “Bring her out and let her be burned!” - Genesis 38:24 NKJV

Clearly, Judah had not released Tamar to marry another, which later was an option provided in Deuteronomy 25:5–10. Since she was to live as a widow in her father’s house (Genesis 38:11), implying that she was to abstain from sexual contact, the community concluded what was evident on the face of it: she had become pregnant by harlotry.

If Tamar is Judah’s daughter-in-law, why is she living with her father and not with him? If she is under his authority why is he not providing for her? Should not Judah provide her with a home, food, and a husband? He is neglecting his responsibilities to care for her but he seems all too eager to punish her for her sin. Judah wants Tamar to be burned. That is a very cruel punishment and a terrible way to die, but perhaps he hopes to establish his honor and free his youngest son to marry someone else.

Most striking is the call for Tamar’s burning, which is rare in Mosaic law as a form of capital punishment; it is reserved for the heinous sex crimes of a man’s marriage to his mother-in-law and the promiscuous daughter of a priest (Lev 20:14; 21:9; contrast stoning in Deut 21:21, 24). Burning the body was an act of severe degradation (2 Kgs 23:16; Amos 2:1). The Code of Hammurapi (§§110, 157) provides for the burning of culprits in the cases of a religious transgressor and a sexual offender. Perhaps the essential idea behind death by fire for sexual offenses was purging the offense from the community (e.g., Josh 6:24; burned after stoning, 7:15, 25). - K. A. Mathews, 723.

But while Judah is playing checkers, Tamar is playing 3-D chess.

Recognize this?

When she was brought out, she sent to her father-in-law, saying, “By the man to whom these belong, I am with child.” And she said, “Please determine whose these are—the signet and cord, and staff.” - Genesis 38:25 NKJV

Although Judah and the men of the city appear to have complete power over Tamar’s fate, by her knowledge she maintains power over the bamboozled men. ( K. A. Mathews, 723.)

Tamar does not make a direct charge but permits Judah to draw the obvious conclusion. The language of the verse recalls the brothers’ request of their father regarding the identity of the torn robe (Genesis 37:32): “sent” and “recognize.” The theme of “recognition” recurs here (see Betrayed by Family).

More righteous than I

So Judah acknowledged them and said, “She has been more righteous than I, because I did not give her to Shelah my son.” And he never knew her again. - Genesis 38:26 NKJV

Checkmate.

Tamar, the victim, the weak, the powerless, the person with no options or resources has come out victorious.

Judah also recognizes his sin and seems to grow from the experience.

That the text adds that he did not have sexual relations with Tamar again showed that the patriarch had repented of his behavior. Although the sexual encounter was wrong, Judah was not satisfied with acknowledging the obvious. He no longer is ignorant of his circumstances or their broader importance Judah’s insight into his guilt and the understanding of the reason that lay behind it points ahead to the character transformation the patriarch will fully undergo. Unlike Reuben and his brothers, Judah perceives the more important underlying issues of their actions, bringing about favorable results (Genesis 42:2; 44:18–34). As Noble summarizes, “Judah shows a remarkable ability to bring the heart of the matter clearly into view, and thereby to enable his present circumstances to be seen from a new perspective.” - K. A. Mathews, 723–724.

A friend of mine and fellow pastor J. Harold Alomia shared something with me that I had never considered. Here’s my paraphrase of what he shared.

In some ways, Tamar is like Christ. She has to become something in order to get something by that was hers to begin with and has to undergo the abuse pertaining to her sacrifice of playing something she’s not.

What do you think? It sure gave me some food for thought.

Tamar’s legacy

27 Now it came to pass, at the time for giving birth, that behold, twins were in her womb. 28 And so it was, when she was giving birth, that the one put out his hand; and the midwife took a scarlet thread and bound it on his hand, saying, “This one came out first.” 29 Then it happened, as he drew back his hand, that his brother came out unexpectedly; and she said, “How did you break through? This breach be upon you!” Therefore his name was called Perez. 30 Afterward his brother came out who had the scarlet thread on his hand. And his name was called Zerah. - Genesis 38:27-30 NKJV

That Tamar had twins reminds us of the birth of Jacob and Esau, even using the exact words of Genesis 25:24. The peculiar circumstances of their birth revealed that the younger superseded the elder. These details of Tamar’s delivery become important to determining the chosen successor to Jacob’s position. The narrative implies that Judah is the successor in the sense that his descendants will rule over their sibling tribes (Genesis 49:8, 10; 1 Chronicles 5:2). The children’s birth conveys the same rivalry that marked the chosen line in the lives of Abraham, Isaac, and Jacob.

Want to know what became of Perez?

18 Now this is the genealogy of Perez: Perez begot Hezron; 19 Hezron begot Ram, and Ram begot Amminadab; 20 Amminadab begot Nahshon, and Nahshon begot Salmon; 21 Salmon begot Boaz, and Boaz begot Obed; 22 Obed begot Jesse, and Jesse begot David. - Ruth 4:18-22 NKJV

Matthew 1:3 mentions Tamar and Perez in the genealogy of Jesus. Tamar is the first woman to be mentioned in the genealogy of Jesus. Interestingly Jesus’ genealogy excludes the great matriarchs Sarah, Rebekah, Rachel and Leah. Yet Tamar, Rahab, Ruth, and the wife of Uriah, are mentioned in Jesus’ genealogy. Perhaps it is because all of these women had highly irregular and even suspicious marital relationships and in many ways foreshadowed Mary, the mother of Jesus, who also had a similarly suspicious case, being pregnant while unmarried to her husband. There is a theme here that we also see in the story of Joseph, where the suspicion of evil will be turned into good and will lead to deliverance (Genesis 50:20).

Just as God delivered Tamar through Judah’s dubious relation with her, God also delivered Joseph, and ultimately, the land through Judah’s sale of Joseph, and ultimately the entire world through the betrayal of Jesus.

God can bring good out of tragedies.

I am not saying that God wishes for tragedies, but rather that there is hope even in the midst of tragedies.

Whatever mess you are in, come to God and let him bless you and bring you out of it, regardless of what you may have done in the past.

Don’t count yourself out just because your life is messy. Don’t count yourself out because you have made mistakes. Don’t count yourself out because you have been wronged by those in power and those who should know better.

God can do mighty things in your life and through you. you have no idea the positive impact your life can have on the lives of those around you.

Tamar is a strong female character, not because she is perfect or has superpowers, but because in her weakness she refused to give up hope. Tamar is a strong person because in her weakness God’s strength was made manifest.

“For when I am weak, then I am strong.” -2 Corinthians 12:3b

#Joseph #Tamar #Genesis #Narrative

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mybeautifulchristianjourney · 7 months

Text

The Genealogy of Jesus Christ

1 The book of the genealogy of Jesus Christ, the Son of David, the son of Abraham:

2 Abraham was the father of Isaac,

Isaac the father of Jacob,

and Jacob the father of Judah and his brothers.

3 Judah was the father of Perez and Zerah by Tamar,

Perez the father of Hezron,

and Hezron the father of Ram.

4 Ram was the father of Amminadab,

Amminadab the father of Nahshon,

and Nahshon the father of Salmon.

5 Salmon was the father of Boaz by Rahab,

Boaz the father of Obed by Ruth,

and Obed the father of Jesse.

6 Jesse was the father of David the king.

David the king was the father of Solomon, by her who had been the wife of Uriah.

7 Solomon was the father of Rehoboam,

Rehoboam the father of Abijah,

and Abijah the father of Asa.

8 Asa was the father of Jehoshaphat,

Jehoshaphat the father of Joram,

and Joram the father of Uzziah.

9 Uzziah was the father of Jotham,

Jotham the father of Ahaz,

and Ahaz the father of Hezekiah.

10 Hezekiah was the father of Manasseh,

Manasseh the father of Amon,

and Amon the father of Josiah.

11 Josiah was the father of Jeconiah and his brothers about the time they were exiled to Babylon.

12 And after they were brought to Babylon,

Jeconiah was the father of Shealtiel,

and Shealtiel the father of Zerubbabel.

13 Zerubbabel was the father of Abiud,

Abiud the father of Eliakim,

and Eliakim the father of Azor.

14 Azor was the father of Zadok,

Zadok the father of Akim,

and Akim the father of Eliud.

15 Eliud was the father of Eleazar,

Eleazar the father of Matthan,

and Matthan the father of Jacob.

16 And Jacob was the father of Joseph, the husband of Mary, of whom was born Jesus, who is called Christ.

17 So all the generations from Abraham to David are fourteen generations, from David until the exile to Babylon are fourteen generations, and from the exile in Babylon to Christ are fourteen generations.

The Birth of Jesus Christ

18 Now the birth of Jesus Christ happened this way: After His mother Mary was engaged to Joseph, before they came together, she was found with child by the Holy Spirit. 19 Then Joseph her husband, being a just man and not willing to make her a public example, had in mind to divorce her privately.

20 But while he thought on these things, the angel of the Lord appeared to him in a dream saying, “Joseph, son of David, do not be afraid to take Mary as your wife, for He who is conceived in her is of the Holy Spirit. 21 She will bear a Son, and you shall call His name JESUS, for He will save His people from their sins.”

22 Now all this occurred to fulfill what the Lord had spoken through the prophet, saying, 23 “A virgin shall be with child, and will bear a Son, and they shall call His name Immanuel,” which is interpreted, “God with us.”

24 Then Joseph, being awakened from sleep, did as the angel of the Lord had commanded him, and remained with his wife, 25 and did not know her until she had given birth to her firstborn Son. And he called His name JESUS. — Matthew 1 | Modern English Version (MEV) The Holy Bible, Modern English Version. Copyright © 2014 by Military Bible Association. Published and distributed by Charisma House. Cross References: Genesis 22:18; Genesis 25:19; Deuteronomy 22:23; Deuteronomy 24:1; Ruth 4:18; Ruth 4:20; 1 Samuel 1:20; 2 Samuel 7:12; 2 Samuel 11:27; 1 Kings 3:5; 1 Kings 11:43; 1 Kings 15:24; 2 Kings 24:14; 1 Chronicles 2:12; 1 Chronicles 3:14; Isaiah 7:14; Jeremiah 22:30; Jeremiah 27:20; Haggai 1:1; Matthew 16:16; Matthew 16:20; Matthew 27:17; Luke 1:31; Luke 2:7; Acts 5:19; Romans 1:2

#Jesus #Jesus' genealogy #Jesus' birth #Joseph #Mary #angel of the Lord #Matthew 1 #Gospel of Matthew #New Testament #MEV #Modern English Version Bible #Military Bible Association #Charisma House

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eretzyisrael · 2 years

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THIS WEEK'S TORAH PORTION

Parashat Vayeshev: Genesis 37:1 - 40:23

MORE TORAH

#Vayeshev #Torah #judaism #Jewish #Jumblr

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isaiah118 · 1 year

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The Month of Nissan

Judah Goes First

The Scriptures (The Holy Bible) speaks more of the Tribe of Judah than any other Tribe of Israel. To understand why this is, we need to go back in history. Back to Genesis.

Judah was the fourth son of Jacob by his first wife, Leah (Genesis 29:35). Judah married a Canaanite woman, the daughter of Shua and they had three sons, Er, Onan and Shelah.

Er, the firstborn of Judah, married Tamar, but the Scriptures tells us that he was evil and God took his life (Genesis 38:6-7). Judah commanded his second-born son, Onan, to marry Tamar and produce an heir for his deceased brother as God’s laws commanded. However, Onan did not carry out God’s command because the child would not be his heir, hence, God took Onan’s life for his refusal to give his brother an heir (Genesis 38:8-10).

The story of Judah and Tamar is found in Genesis chapter 38. This chapter indicates that Tamar became pregnant by Judah (his daughter in law see Genesis 38:11-30 to see how this came to be), and she conceived twins. When Tamar was giving birth, one twin put out his hand first and the midwife tied a scarlet thread on it and said, “This one came out first.” But the other twin, Perez, came out unexpectedly followed by Zerah with the scarlet thread tied on his hand (Genesis 38:27-30).

God used the birth of these two twins to establish two lines of genealogy in the tribe of Judah, hence fulfilling a promise God made to Abraham stating the following; “and in thee shall all families of the earth be blessed.”(Genesis 12:3 KJV). This promise would come through the line of Perez. King David and the kings of Judah would descend through the line of Perez. But what is more important is that Jesus, Yeshua, would come through the line of Perez so “all the families of the earth shall be blessed” (Genesis 12:3 & Matthew 1:3, 16).

The Apostle Paul said the following, “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.” (Galatians 3:16).

Genesis 49:1 tells us that Jacob, in his death bed, gave a word to his sons saying; “And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days.” But Genesis 49:8-10 tells us specifically what Jacob spoke about his son Judah saying; “8- Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee. 9- Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? 10- The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.”

This passage indicates to us that God looked upon Judah as His ‘strong warrior’ likening Judah as a ‘young lion’ sleeping after devouring its prey. The point is that whatever God saw in the tribe Judah, He, God, choose it to be His lawgiver and choose Judah as the tribe from which Messiah would come to be born as Hebrews 7:14 tells us; “For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood.” (KJV) To give greater merit and weight to the importance of Judah, Yeshua is called “the Lion of the Tribe of Judah” in Revelations 5:5 that reads; “And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.”

King David the Psalmist was compelled and moved to emphasize Judah’s role as a lawgiver when he wrote twice “Judah is my lawgiver” in Psalms 69:7 and 108:8, repeating the exact same scripture.

Judah wasn’t only a ‘lawgiver’, but a ‘Preserver of God’s Written Laws.’ The apostle Paul makes this very clear in Romans 31:1-2 when he states the following; “1- What advantage then hath the Jew? or what profit is there of circumcision? 2- Much every way: chiefly, because that unto them were committed the oracles of God.”

Throughout history, the Jews have faithfully and zealously preserved the Old Testament as well as the Hebrew Calendar that God gave them in the Torah (First five books of the Bible).

The tribe of Judah prevailed above his brothers due to an event written in Numbers 1:2-3 and 27 during Moses leadership where Judah was the leading tribe in population as well as strong men who could go to war hence ‘prevailing over his brothers.

‘JUDAH GOES FIRST’

Soon after Joshua’s death, God choose the tribe of Judah to lead the rest of the tribes in the conquering of the Promise Land. The tribe of Judah demonstrated their aggressive willingness and strong determination to drive out the Canaanites and take possession of the southern part of the land of Canaan. Furthermore, Judah prevailed over his brothers during a most famous descendant born to through the line of Judah named David. King David set the stage for the temple to be built on Mount Zion (Jerusalem) as Psalms 78:67-70 tells us; “67- Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim: 68- But chose the tribe of Judah, the mount Zion which he loved. 69- And he built his sanctuary like high palaces, like the earth which he hath established forever. 70- He chose David also his servant, and took him from the sheepfolds:”. King David was also chosen by God to hold the ‘scepter’, representing and a symbolisms that the kingship would always remain with the tribe of Judah according to Genesis 49:10 and Psalms 89: 34-37.

Other Important Points

Judah’s blessing from Moses on the 1st month of Nissan – Deuteronomy 33:7

Judah became God’s sanctuary – Psalms 114

Symbol is the lion – Yeshua is the Lion of Judah - When Israel marched through the wilderness, Judah always went first. This is the first month, and this is Judah’s month.

The name ‘Jews’ comes from the Kingdom and tribe of Judah

Judah come from the Hebrew word ‘YADAH’ meaning ‘to praise’, to ‘give thanks’, ‘to glorify’ or to ‘acknowledge God’

Yadah, in turn, comes from the Hebrew word Yad, which means, “hand” Yadah originally meant, “to extend the hand” The picture is an act of praising and worshipping God with the lifting of hands

Judah depicts an expression of praise

The hand symbolizes strength and power

When we lift our hands to the Lord, we are presenting to Him all of our strength and abilities (we are putting ourselves totally in His hands)

Month of Thanking God for His Deliverance

Tribe: Judah

Judah means PRAISE

The apostolic leadership, warring tribe, who knew

How to operate with sound

This is a key time to PRAISE!!! (Judah Goes First)

The month of thanking God for deliverance

Time of Spring When Kings Go Out to War

(2 Samuel 10) Even in a season of peace, you must discern what could encroach on your boundaries and contend for what is rightfully yours.

This is a season when you war for you covenant promises.

DO NOT HESITATE to release a sound of praise that will break you into a dimension of victory and wholeness.

Declare by faith, the power of Jesus blood has set you free.

Your path of healing and miracles are now before you!

Judah is the king (the "first") of the tribes of Israel. His name means to give thanks, in speech (the sense of Nissan). The king rules his people by the power of his speech. The month of Nissan is "the new year for kings".

Judah ‘Arah’ lion - shows great strength; ‘hand will be in the neck of your enemies.’ God has given you power over all that the enemy brings against you. When you come into maturity ‘Lebaowth’ characteristics of greatness will be seen. You remain sitting and observing quietly, while the young race about wildly in anxiety and confusion.

Tribe of Judah – Gemstone –Emerald

Emerald is green in color. It means to glisten and shine. Emerald is symbolic of immortality. The eternal royalty of the house of David, which is fulfilled in Yeshua, Jesus. The Tribe of Judah developed through much suffering and enduring hard trials and testing’s as seen in Genesis 38. It takes a lifetime to make a saint and it takes a lifetime to perfect this tribe to bring him into the likeness of Jesus Christ. Judah the gemstone of priesthood and royalty.

Yeshua the Messiah – THE LION OF JUDAH

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