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” [the third pledge] (Lk 1:35). The commanding diction used in these three pledges, “power of the Highest”; ‘Holy "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.