« | Genesis 38 | » |
1 About that time, Judah left his brothers and went to stay with a man named Hirah from the town of Adullam.
2 Judah met a Canaanite girl there and married her. The girl's father was named Shua.
3 The Canaanite girl gave birth to a son and named him Er.
4 Later, she gave birth to another son and named him Onan.
5 Then she had another son named Shelah. Judah lived in Kezib when his third son was born.
6 Judah chose a woman named Tamar to be the wife of his first son Er.
7 But Er did many bad things. The Lord was not happy with him, so the Lord killed him.
8 Then Judah said to Er's brother Onan, "Go and sleep with your dead brother's wife. Become like a husband to her. If children are born, they will belong to your brother Er."
9 Onan knew that the children from this union would not belong to him. He had sexual relations with Tamar, but he did not allow himself to stay inside her.
10 This made the Lord angry. So he killed Onan also.
11 Then Judah said to his daughter-inlaw Tamar, "Go back to your father's house. Stay there and don't marry until my young son Shelah grows up." Judah was afraid that Shelah would also be killed like his brothers. So Tamar went back to her father's home.
12 Later, Judah's wife, the daughter of Shua, died. After Judah's time of sadness, he went to Timnah with his friend Hirah from Adullam. Judah went to Timnah to have the wool cut from his sheep.
13 Tamar learned that Judah, her father-in-law, was going to Timnah to cut the wool from his sheep.
14 Tamar always wore clothes that showed that she was a widow. So she put on some different clothes and covered her face with a veil. Then she sat down near the road going to Enaim, a town near Timnah. Tamar knew that Judah's younger son Shelah was now grown up, but Judah would not make plans for her to marry him.
15 Judah traveled on that road and saw her, but he thought that she was a prostitute. (Her face was covered with a veil like a prostitute.)
16 So he went to her and said, "Let me have sex with you." (Judah did not know that she was Tamar, his daughter-inlaw.) She said, "How much will you give me?"
17 Judah answered, "I will send you a young goat from my flock." She answered, "I agree to that. But first you must give me something to keep until you send me the goat."
18 Judah asked, "What do you want me to give you as proof that I will send you the goat?" Tamar answered, "Give me your seal and its string and your walking stick." Judah gave these things to her. Then Judah and Tamar had sexual relations, and she became pregnant.
19 Then Tamar went home, took off her veil that covered her face, and again put on the special clothes that showed she was a widow.
20 Later, Judah sent his friend Hirah to Enaim to give the prostitute the goat he promised. Judah also told Hirah to get the special seal and the walking stick from her, but Hirah could not find her.
21 He asked some of the men at the town of Enaim, "Where is the prostitute who was here by the road?" The men answered, "There has never been a prostitute here."
22 So Judah's friend went back to Judah and said, "I could not find the woman. The men who live in that place said that there was never a prostitute there."
23 So Judah said, "Let her keep the things. I don't want people to laugh at us. I tried to give her the goat, but we could not find her. That is enough."
24 About three months later, someone told Judah, "Your daughter-in-law Tamar sinned like a prostitute, and now she is pregnant." Then Judah said, "Take her out and burn her."
25 The men went to Tamar to kill her, but she sent a message to her father-in-law that said, "The man who made me pregnant is the man who owns these things. Look at them. Whose are they? Whose special seal and string is this? Whose walking stick is this?"
26 Judah recognized these things and said, "She is right. I was wrong. I did not give her my son Shelah like I promised." And Judah did not sleep with her again.
27 The time came for Tamar to give birth. She was going to have twins.
28 While she was giving birth, one baby put his hand out. The nurse tied a red string on the hand and said, "This baby was born first."
29 But that baby pulled his hand back in, so the other baby was born first. So the nurse said, "You were able to break out first!" So they named him Perez.
30 After this, the other baby was born. This was the baby with the red string on his hand. They named him Zerah.
The Easy-To-Read Version (ERV)
The Easy-To-Read Version (ERV) is a Bible translation specifically designed to be accessible and comprehensible for people with limited reading skills or those for whom English is a second language. Originally published in 1987 by the World Bible Translation Center, the ERV was initially developed to serve the deaf community, using a simplified vocabulary and straightforward sentence structures. The goal of the ERV is to make the scriptures understandable to a wide range of readers, ensuring that everyone can grasp the essential messages of the Bible without being hindered by complex language or archaic terms.
One of the defining characteristics of the ERV is its commitment to clarity and simplicity. The translators employed a thought-for-thought translation philosophy, focusing on conveying the meaning of the original texts in plain, everyday English. This approach ensures that readers can easily comprehend the Bible’s teachings and narratives, making it a valuable resource for children, new Christians, and those with limited literacy skills. The ERV avoids technical theological terms and instead uses language that is commonly spoken, making it accessible for personal study and public reading alike.
The ERV also pays careful attention to the cultural and contextual nuances of the original manuscripts. The translators sought to present the Bible’s messages in a way that is relevant and meaningful to contemporary readers while maintaining faithfulness to the original texts. This cultural sensitivity helps bridge the gap between ancient scriptures and modern readers, allowing them to connect more deeply with the biblical stories and teachings. Additionally, the ERV includes helpful footnotes and cross-references that provide further explanation and context, enhancing the reader’s understanding of the text.
Despite its strengths, the ERV has faced some criticism from those who prefer more traditional or literal translations. Critics argue that the simplified language and thought-for-thought approach can sometimes result in a loss of depth and richness found in the original texts. Some theologians believe that the ERV’s emphasis on accessibility may lead to oversimplification of complex theological concepts. Nonetheless, the Easy-To-Read Version remains a highly valuable translation for its target audience, offering a clear and approachable rendition of the Bible that helps people of all backgrounds engage with and understand the scriptures.