Genesis 38:21

Authorized King James Version

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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.

Original Language Analysis

וַיִּשְׁאַ֞ל Then he asked H7592
וַיִּשְׁאַ֞ל Then he asked
Strong's: H7592
Word #: 1 of 16
to inquire; by implication, to request; by extension, to demand
אֶת H853
אֶת
Strong's: H853
Word #: 2 of 16
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
אַנְשֵׁ֤י the men H582
אַנְשֵׁ֤י the men
Strong's: H582
Word #: 3 of 16
properly, a mortal (and thus differing from the more dignified h0120); hence, a man in general (singly or collectively)
מְקֹמָהּ֙ of that place H4725
מְקֹמָהּ֙ of that place
Strong's: H4725
Word #: 4 of 16
properly, a standing, i.e., a spot; but used widely of a locality (general or specific); also (figuratively) of a condition (of body or mind)
וַיֹּ֣אמְר֔וּ And they said H559
וַיֹּ֣אמְר֔וּ And they said
Strong's: H559
Word #: 5 of 16
to say (used with great latitude)
אַיֵּ֧ה H346
אַיֵּ֧ה
Strong's: H346
Word #: 6 of 16
where?
קְדֵשָֽׁה׃ There was no harlot H6948
קְדֵשָֽׁה׃ There was no harlot
Strong's: H6948
Word #: 7 of 16
a female devotee (i.e., prostitute)
הִ֥וא H1931
הִ֥וא
Strong's: H1931
Word #: 8 of 16
he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demo
בָֽעֵינַ֖יִם H5879
בָֽעֵינַ֖יִם
Strong's: H5879
Word #: 9 of 16
enajim or enam, a place in palestine
עַל H5921
עַל
Strong's: H5921
Word #: 10 of 16
above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
הַדָּ֑רֶךְ by the way side H1870
הַדָּ֑רֶךְ by the way side
Strong's: H1870
Word #: 11 of 16
a road (as trodden); figuratively, a course of life or mode of action, often adverb
וַיֹּ֣אמְר֔וּ And they said H559
וַיֹּ֣אמְר֔וּ And they said
Strong's: H559
Word #: 12 of 16
to say (used with great latitude)
לֹֽא H3808
לֹֽא
Strong's: H3808
Word #: 13 of 16
not (the simple or abs. negation); by implication, no; often used with other particles
הָיְתָ֥ה H1961
הָיְתָ֥ה
Strong's: H1961
Word #: 14 of 16
to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)
בָזֶ֖ה in this H2088
בָזֶ֖ה in this
Strong's: H2088
Word #: 15 of 16
the masculine demonstrative pronoun, this or that
קְדֵשָֽׁה׃ There was no harlot H6948
קְדֵשָֽׁה׃ There was no harlot
Strong's: H6948
Word #: 16 of 16
a female devotee (i.e., prostitute)

Analysis & Commentary

Then he asked the men of that place, saying, Where is the harlot, that was openly by the way side? A... This passage is part of the Joseph narrative, a masterfully crafted account demonstrating God's sovereign providence working through human choices and circumstances to accomplish His redemptive purposes. The Joseph cycle shows how God transforms evil intentions into instruments of salvation.

Central themes include divine providence orchestrating events toward redemptive ends, the testing and refinement of character through suffering and success, forgiveness overcoming betrayal and injustice, and the preservation of God's covenant people through famine. Joseph's rise from slavery to second-in-command of Egypt illustrates how God exalts the humble and uses seeming disasters for ultimate good.

Theologically, these chapters reveal:

  1. God's meticulous sovereignty over all events, even evil human actions
  2. suffering as preparation for future service rather than punishment
  3. forgiveness as reflecting divine character and enabling reconciliation
  4. God's covenant faithfulness across generations ensuring the survival and blessing of His people
  5. how present suffering gains meaning when viewed from the perspective of God's larger purposes.

Joseph's words "you meant evil against me, but God meant it for good" (50:20) epitomize biblical theodicy and providence.

Historical Context

The patriarchal narratives (Genesis 12-50) reflect the cultural, social, and legal customs of the ancient Near East during the Middle Bronze Age (2000-1500 BCE). Archaeological discoveries including the Mari tablets, Nuzi tablets, and Egyptian records confirm many details: nomadic pastoralism, covenant-making ceremonies, marriage customs, property laws, and international travel patterns described in Genesis.

The cultural practices reflected include: treaty/covenant forms (Genesis 15), bride-price customs (Genesis 24, 29), inheritance laws favoring firstborn sons (Genesis 25, 27), adoption practices (Genesis 15, 30), levirate-type arrangements (Genesis 38), and Egyptian administrative systems (Genesis 41, 47). These parallels confirm Genesis's historical reliability while showing how God worked within ancient cultural frameworks to accomplish His purposes.

For later Israelites, these narratives established their identity as Abraham's descendants, explained their claim to Canaan, justified their possession of Joseph's bones (Exodus 13:19), and provided models of faith despite imperfection. The patriarchs' failures and God's faithfulness encouraged Israel that covenant relationship depended on God's grace rather than human merit. The movement from Mesopotamia to Canaan to Egypt set the stage for the Exodus and conquest narratives.

Questions for Reflection

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