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 Ge 38:24) and Mary (Matthew Mt 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 Ge 38:26, cf Luke Lk 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).

“Blessed art thou among women, and blessed is the fruit of thy womb” (Luke Lk 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 ultimately lauded.

By way of dramaturgical agenda continuing the “play within the play” motif, we have, in this vignette, Judah representing God. [He is the father of Er/Adam, Onan/Israel and Shela/Joseph (the husband of Mary). His whose name means “praised”]“praised. ” This comparison features the source of a mysterious pregnancy. Where Tamar is surreptitiously impregnated by Judah, Mary is supernaturally impregnated by the Holy Spirit. Both pregnancies register as “mysterious” because, while the reader is savvy to the plot through the narrative, in the cultural context, both pregnancies create a potentially shameful situation for both women—who are not only pregnant out of wedlock—but in both cases, the father of each child is concealed—deepening the sense of disgrace to a level of whoredom. It is only when the true father of each child is revealed, that a sense of restoration is registered and the women are, respectively, not only exonerated and their reputations restored (or preserved), but they are both elevated—for Tamar is “more righteous” than Judah (Genesis Ge 38:26) and Mary is “blessed … among women” (Luke Lk 1:42). The Tamar and Mary parallels continue as we consider the pledges given to each woman before conception. Tamar is given Judah’s “bracelet, staff, and signet ring” (Ge 38:18), three items of personal property and arguably symbols of authority and power—and a combination of evidence that would hold Judah inescapably culpable in this affair. The signet, חוֹתָם (chowtham),in particular is quite personal—typically baring “distinctive ornamentation” (Sarna 268). It was basically the modern-day equivalent of a personal signature (like a royal stamp) as a head of a tribe might carry (Botterweck 5: 266). So, in effect, Judah “leaves part of himself [and his authority] with Tamar” in giving her this seal (Sarna 268). It is only after Tamar receives these personal pledges that Judah subsequent “came in unto her and she conceived by him” (Ge 38:18). In this dramatic vignette, one is left with no doubt the child that Tamar conceives belongs to Judah. In parallel fashion, Mary, like Tamar, is given three pledges that bare authority and power: “And the angel answered and said unto her, The Holy Ghost shall come upon thee [the first pledge], and the power of the Highest shall overshadow thee [the second pledge]: therefore also that holy thing which shall be born of thee shall be called the Son of God [the third pledge] (Lk 1:35).