Changes - Sensus Plenior

Observe the similarities with Eve, who was both rebellious and the cause of death as she handed her husband the fruit. Likewise, Rachel and Leah were both pagan and their bickering was no end of strife for Jacob. Before his death and resurrection scene, wrestling with the angel, even though their strife was not his primary reason, he was willing to have them both killed by Esau. <ref>Genesis 32</ref>

It is clear the gospel message is hidden in the Old Testament. The author of Hebrews declares: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets” (Hebrews 1:1, KJV). It seems these “divers manners” include what one might call “dinner theater.” Shakespeare quipped “all the world’s a stage” (“As You Like It” Act 2.7). This notion human drama and theatrical precedence is seen early in the dramaturgy of biblical literature. One example of the hidden gospel is in the story of Tamar in Genesis 38, where we have, it seems, a cast of characters acting out a play within the play as it were, as the Gospel story metaphorically hidden, can be incontrovertibly revealed in the narrative.

Dramaturgically, we have Tamar as a parallel character to Mary (mother of Jesus) in the Gospels, and by juxtaposing the predicament of Tamar in (Genesis 38:24) and Mary (Matthew 1:18), we see both being with child out of wedlock, faced certain ruination: “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” (KJV). Compared to Mary as “Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily” (KJV).

However, in parallel fashion, when the true father of each child is discovered, both women are honored (Genesis 38:26, cf Luke 1:42). Judah declares “She hath been more righteous than I.” The Hebrew word for “righteous” צָדַק. (tsadaq) denotes “to have a just cause, be in the right; to be just (of God); and to be just, be righteous (in conduct and character)” (Davidson 640).

~~Likewise, the reversal of reputation for Mary is proclaimed by Elizabeth when she proclaims~~

“Blessed art thou among women, and blessed is the fruit of thy womb” (Luke 1:42). The Greek for blessed, εὐλογέω (eulogeō), denotes “to praise, celebrate with praises; to invoke blessings; to consecrate a thing with solemn prayers” (Kittle 2: 754-765). In both cases we have a plot reversal, with Tamar and Mary, who face certain ruin—given their respective predicaments— are lauded with tributes.