Genesis 38:3-5 · Bible study
Genesis 38:3-5 Commentary: Who Named Er? A Textual Question
Hebrew · 7 what the commentators say
Meaning in one sentence
Examining the birth of Judah's sons, the textual variant regarding who named Er, and the narrative significance for the Tamar story.
Research Summary
- Meaning: The births of Judah’s three sons, Er, Onan, Shelah, establish his family line and set up the Tamar narrative.
- Key words: wa-yiqra (he called) vs wa-tiqra (she called); Chezib (“false”); names Er (“watcher”), Onan (“strong”), Shelah (“peace”).
- Main debate: Whether the original text in verse 3 reads “he called” (MT) or “she called” (some mss, Samaritan, Targum).
- Theological theme: God’s providence in ordinary events; human sin prepares the way for divine redemption through Judah’s line.
- Best use: Preaching and teaching on the role of families in redemptive history, or as a case study in textual criticism for small groups.
Translation Comparison
BSB Berean Standard Bible 2020
3So she conceived and gave birth to a son, and Judah named him Er.
4Again she conceived and gave birth to a son, and she named him Onan.
5Then she gave birth to another son and named him Shelah; it was at Chezib that she gave birth to him.
WEB World English Bible 2000
3She conceived, and bore a son; and he named him Er.
4She conceived again, and bore a son; and she named him Onan.
5She yet again bore a son, and named him Shelah. He was at Chezib when she bore him.
KJV King James Version 1769
3And she conceived, and bare a son; and he called his name Er.
4And she conceived again, and bare a son; and she called his name Onan.
5And she yet again conceived, and bare a son; and called his name Shelah: and he was at Chezib, when she bare him.
ASV American Standard Version 1901
3And she conceived, and bare a son; and he called his name Er.
4And she conceived again, and bare a son; and she called his name Onan.
5And she yet again bare a son, and called his name Shelah: and he was at Chezib, when she bare him.
YLT Young's Literal Translation 1898
3And she conceiveth, and beareth a son, and he calleth his name Er;
4and she conceiveth again, and beareth a son, and calleth his name Onan;
5and she addeth again, and beareth a son, and calleth his name Shelah; and he was in Chezib in her bearing him.
Darby Darby Bible 1890
3And she conceived and bore a son; and he called his name Er.
4And she again conceived and bore a son, and she called his name Onan.
5And again she bore a son, and she called his name Shelah; and he was at Chezib when she bore him.
Douay-Rheims Douay-Rheims Bible 1899
3And she conceived, and bore a son, and called his name Her.
4And conceiving again, she bore a son, and called him Onan.
5She bore also a third: whom she called Sela. After whose birth, she ceased to bear any more.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 38:3
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that these verses record the birth of Judah's three sons by his Canaanite wife, the daughter of Shua. The naming pattern draws attention: verses 4, 5 use the feminine verb wa-tiqra (“she called”) for Onan and Shelah, while verse 3 uses the masculine wa-yiqra (“he called”) for Er. This difference is not accidental. The Cambridge Bible notes that some Hebrew manuscripts, the Samaritan Pentateuch, and the Targum of Jerusalem read “she called” in verse 3, smoothing the pattern. Gill’s Exposition suggests Judah named Er (meaning “watcher”) while the mother named Onan (“strong” or “grief”) and Shelah (“tranquil, peaceable”). Keil & Delitzsch observe that Shelah’s birthplace, Chezib, is recorded because he would become the ancestor of the Shelanite clan (Numbers 26:20), while the older sons died childless. The consensus holds that the passage establishes Judah’s family line, sons who will shortly die for their wickedness, and a surviving son through whom Judah’s line continues, before the narrative pivots to Tamar.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Masoretic reading (he called): The MT, followed by the Syriac and Latin, has Judah naming Er; the shift to the mother naming Onan and Shelah highlights a change in circumstances or a textual emphasis on Judah’s later neglect of Shelah.
- Variant reading (she called): Some Hebrew manuscripts, the Samaritan Pentateuch, and the Jerusalem Targum read 'she called' in v.3, which would make the mother the sole namer, consistent with vv.4–5, simplifying the pattern.
What is clear: The births and naming of Er, Onan, and Shelah establish Judah’s family line, with Shelah surviving to become an ancestor of a clan (Numbers 26:20), all set geographically at Chezib.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Who named Er? | The Masoretic Text reads 'he called' (Judah); the naming of Onan and Shelah is by the mother. | Some Hebrew manuscripts, the Samaritan Pentateuch, and the Jerusalem Targum read 'she called' for Er, making all three namings by the mother. Commentators differ on whether the MT is original or a scribal alteration. |
| Significance of Chezib | Chezib (also Achzib) means 'false' and is a location in Judah's lowlands. | Keil & Delitzsch see it as a record of Shelah's birthplace for clan genealogy; others (e.g., Ainsworth via Clarke) see a prophetic allusion to deception, linking to Micah 1:14. |
| Timing of Judah's marriage | The events occur 'at that time' (after Joseph's sale) and before Jacob's migration to Egypt. | Augustine placed the marriage before Joseph's sale; Keil & Delitzsch argue it happened soon after, allowing enough time for the births and the Tamar episode within 22 years. |
| Naming pattern and patriarchal authority | Customarily, the father or mother could name a child; both practices appear in Genesis. | Gill suggests the shift from father to mother naming reflects different circumstances (e.g., Judah naming the firstborn, the mother naming later sons out of grief or hope). Others see the textual variant as the key issue. |
Historical & Cultural Context
At this point in Genesis, Judah has separated from his brothers and settled near Adullam, a town in the Judean lowlands (Genesis 38:1). He marries a Canaanite woman, the daughter of Shua, a union Matthew Henry calls a “foolish friendship” that leads him away from the covenant community. The names of the sons carry meaning in Hebrew: Er (עֵר) likely means “watcher” or “awakener”; Onan (אוֹנָן) may mean “strong” or “grief”; Shelah (שֵׁלָה) suggests “tranquility” and is linguistically related to “Shiloh” (Genesis 49:10), a messianic title. The Targum of Jonathan assigns each name a reason tied to the son’s fate: Er would die childless, Onan would cause mourning, and Shelah would be forgotten by his father.
The mention of Chezib (כְּזִיב) in verse 5 is significant. The name means “false” or “deceptive,” and the same town is called Achzib in Joshua 15:44. Adam Clarke and Gill both note the place, perhaps near Adullam, and its later allusion in Micah 1:14: “The houses of Achzib shall be a lie.” Keil & Delitzsch explain that Shelah’s birthplace is recorded because he became the ancestor of a clan (Numbers 26:20), unlike his brothers who died without offspring. The timing of these events fits within the twenty-two years between Joseph’s sale and Jacob’s migration to Egypt, as Poole and Keil & Delitzsch argue: Judah marries soon after Joseph is sold, his sons are born, Er and Onan die in youth, and the Tamar episode unfolds before the famine forces Jacob’s family south.
Textual Notes
The main textual question concerns verse 3: the Masoretic Text reads וַ/יִּקְרָ֥א (wa-yiqra, “and he called”), but the Cambridge Bible notes that some Hebrew manuscripts, the Samaritan Pentateuch, and the Targum of Jerusalem read וַ/תִּקְרָ֥א (wa-tiqra, “and she called”). The Syriac and Latin Vulgate follow the MT. If the variant is original, the mother names all three sons consistently; if the MT is original, the change in subject between vv. 3 and 4, 5 may be deliberate. No other significant variants are recorded for these verses in the consulted sources.
Reception History
Jewish tradition, reflected in the Targum of Jonathan, assigned each name a meaning based on the son’s destiny: Er because he would die childless, Onan because his father would mourn him, and Shelah because his father forgot him. Early Christian interpreters such as Jerome identified Chezib with Achzib and noted its connection to the prophecy in Micah. Reformation-era commentators like Calvin and Luther treated the passage as a moral warning about Judah’s mixed marriage and the consequences of sin within the family. Matthew Henry saw Judah’s departure from his brothers as a first step toward spiritual decline. Modern scholars continue to debate the textual variant and the narrative function of this genealogy as preparation for the Tamar story.
Preaching This Verse
Three-point outline
- Names carry meaning. Judah named his firstborn Er (“watcher”); his wife named Onan (“strong”) and Shelah (“peace”). These names not only identify but foreshadow character and destiny, reminding us that God writes history through ordinary naming and family lines.
- Details matter to the biblical author. The specific mention of Chezib, a place whose name means “false”, hints at the deception and broken promises that will mark the Tamar story (Genesis 38:11, 26). Nothing in Scripture is incidental.
- Human failure prepares for divine grace. Judah’s Canaanite marriage, his sons’ wickedness, and his own later failures set the stage for God to bring the Messiah through Judah’s line (Matthew 1:3). Our sin does not derail God’s plan.
Five-point outline
- Judah’s separation from his brothers (v.1), a move away from covenant community.
- Marriage outside the faith (v.2), immediate consequences.
- The birth of three sons (vv.3, 5), a family tree with both promise and peril.
- The naming pattern, who names whom, and what it reveals about authority and care.
- Chezib as a signpost, a geographical marker of deception, pointing to the troubles ahead.
Illustration hooks
- Family naming traditions. When a couple decides on a name, they often honour a relative or express a hope. The biblical naming in this passage works similarly, but with divine oversight.
- Moving to a new place, leaving old community. Judah “went down from his brothers.” A congregation can relate to the pull of new friendships that weaken spiritual ties.
- Birth announcements. In an age of social media, parents share names and places. Here, the Bible records both the names and the birthplace, Chezib, as part of the permanent record.
Questions your congregation is asking
- Why does the Bible spend time on seemingly minor details like names and birthplaces?
- Does the textual variant in verse 3 affect the reliability of Scripture?
- What does it mean that Judah married a Canaanite, and how does this connect to later warnings about mixed marriages?
Leading a Discussion
Genesis 38:3, 5 appears at first to be a simple family record. Yet the details, who named each child, where the third son was born, and the meaning of the names, carry weight for the chapters that follow. This passage sets the stage for the complex story of Tamar and Judah. As you read together, notice what the text emphasises and what it passes over in silence.
Discussion questions
- Observation: Who names the first son? The second? The third? What do you make of the difference?
- Observation: Where is Shelah born? What does the place name mean, and why might the author include this detail?
- Interpretation: The Hebrew names Er (“watcher”), Onan (“strong”), and Shelah (“peace”) each carry meanings. How do these meanings relate to the events that follow (Genesis 38:7, 10)?
- Interpretation: Some ancient manuscripts read “she called” instead of “he called” in verse 3. How does this variant affect your understanding of the passage?
- Application: Judah separates from his brothers and marries a Canaanite. What warnings does this hold for Christians about the company we keep and the relationships we form?
- Application: This passage records ordinary family events (births, naming) that become part of the biblical story. How might God be working through the ordinary details of your own life?
- Application: Shelah survived while his brothers died for their wickedness. How does this remind us that God’s mercy, not our merit, carries the family line forward?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 46:12 | The sons of Judah: Er, Onan, Shelah, Perez, and Zerah; but Er and Onan died in the land of Canaan. The sons of Perez were Hezron and Hamul. |
| Numbers 26:19 | The sons of Judah: Er and Onan. Er and Onan died in the land of Canaan. |
| Genesis 38:11 | Then Judah said to Tamar, his daughter-in-law, “Remain a widow in your father’s house, until Shelah, my son, is grown up;” for he said, “Lest he also die, like his brothers.” Tamar went and lived in her father’s house. |
| Genesis 38:26 | Judah acknowledged them, and said, “She is more righteous than I, because I didn’t give her to Shelah, my son.” He knew her again no more. |
| Numbers 26:20 | The sons of Judah after their families were: of Shelah, the family of the Shelanites; of Perez, the family of the Perezites; of Zerah, the family of the Zerahites. |
| I Chronicles 4:21 | The sons of Shelah the son of Judah: Er the father of Lecah, Laadah the father of Mareshah, and the families of the house of those who worked fine linen, of the house of Ashbea; |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the town's name carries the Hebrew sense of "lying," and he points out that the prophet Micah later plays on this very meaning when he calls it a deceptive refuge for Israel's kings.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that the mother, not the father, names each child in these verses. The text should read "she called" rather than "he called," a reading supported by several Hebrew manuscripts. The place name Chezib is identified as the same town as Achzib in Joshua.
Geneva Bible Notes Reformed 1599
The marginal notes clarify that Judah remained in Chezib during Shelah’s birth, explaining why he did not name the child himself. This absence highlights how Judah withdrew from his family responsibilities after the deaths of Er and Onan. The text thus marks a turning point where Judah separates from his household rather than fulfilling his duty to provide an heir.
Gill's Exposition of the Bible Baptist 1748
Gill draws on the ancient Targum of Jonathan to explain the symbolic meanings behind the names of Judah's three sons. Er's name hints at childlessness, Onan's at the grief his death would cause, and Shelah's points forward to the peaceful reign of Shiloh, the Messiah who would descend from Judah.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch argue that Judah’s separation from his brothers occurred before Joseph’s sale, fitting a twenty-three year window between that event and Jacob’s migration to Egypt. They view Onan’s act not merely as selfishness but as a violation of the ancient levirate custom, which aimed to preserve a brother’s lineage rather than create a new family line.
Lange's Commentary Reformed 1857
Lange rejects the idea that this narrative exists merely to explain the origin of levirate marriage laws, arguing instead that such customs predated formal legislation. He views the story as a parallel to Joseph’s history, highlighting how Judah’s apparent ruin concealed future greatness and revealed his sense of justice in acknowledging guilt.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry dwells on Judah's youth, estimating him at fifteen or sixteen, and warns that a young person who has been well educated will quickly lose good character by changing company. Judah went down from his brethren and befriended a Canaanite, and that one step toward bad companionship started his moral decline.