Changes

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) whose name means “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 (Ge 38:26) and Mary is “blessed … among women” (Lk 1:42).

The parallels between 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 denote 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"~~ God” [the third pledge] (Lk 1:35).The commanding diction used in these three pledges, “power of the Highest”; ‘Holy Ghost”; “holy thing”; and “Son of God” leave little room for doubt by whom Mary shall conceive. For Mary, as with Tamar, a promise is made and a son is given

Genesis 38