Genesis 38:22

Authorized King James Version

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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.

Original Language Analysis

וַיָּ֙שָׁב֙ And he returned H7725
וַיָּ֙שָׁב֙ And he returned
Strong's: H7725
Word #: 1 of 14
to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point);
אֶל H413
אֶל
Strong's: H413
Word #: 2 of 14
near, with or among; often in general, to
יְהוּדָ֔ה to Judah H3063
יְהוּדָ֔ה to Judah
Strong's: H3063
Word #: 3 of 14
jehudah (or judah), the name of five israelites; also of the tribe descended from the first, and of its territory
אָֽמְר֔וּ and said H559
אָֽמְר֔וּ and said
Strong's: H559
Word #: 4 of 14
to say (used with great latitude)
לֹֽא I cannot H3808
לֹֽא I cannot
Strong's: H3808
Word #: 5 of 14
not (the simple or abs. negation); by implication, no; often used with other particles
מְצָאתִ֑יהָ find H4672
מְצָאתִ֑יהָ find
Strong's: H4672
Word #: 6 of 14
properly, to come forth to, i.e., appear or exist; transitively, to attain, i.e., find or acquire; figuratively, to occur, meet or be present
וְגַ֨ם H1571
וְגַ֨ם
Strong's: H1571
Word #: 7 of 14
properly, assemblage; used only adverbially also, even, yea, though; often repeated as correl. both...and
אַנְשֵׁ֤י H376
אַנְשֵׁ֤י
Strong's: H376
Word #: 8 of 14
a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)
הַמָּקוֹם֙ of the place H4725
הַמָּקוֹם֙ of the place
Strong's: H4725
Word #: 9 of 14
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)
אָֽמְר֔וּ and said H559
אָֽמְר֔וּ and said
Strong's: H559
Word #: 10 of 14
to say (used with great latitude)
לֹֽא I cannot H3808
לֹֽא I cannot
Strong's: H3808
Word #: 11 of 14
not (the simple or abs. negation); by implication, no; often used with other particles
הָיְתָ֥ה H1961
הָיְתָ֥ה
Strong's: H1961
Word #: 12 of 14
to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)
בָזֶ֖ה H2088
בָזֶ֖ה
Strong's: H2088
Word #: 13 of 14
the masculine demonstrative pronoun, this or that
קְדֵשָֽׁה׃ that there was no harlot H6948
קְדֵשָֽׁה׃ that there was no harlot
Strong's: H6948
Word #: 14 of 14
a female devotee (i.e., prostitute)

Analysis & Commentary

And he returned to Judah, and said, I cannot find her; and also the men of the place said, that ther... 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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