less the common punishment for adultery on the part of a woman in ancient Israel. In later times the milder penalty of stoning was substituted (Lv. 2010, Dt. 2223ff., Ezk. 1640, Jn. 85), the more cruel death being reserved for the prostitution of a priest's daughter (Lv. 219; cf. Ḫamm. § 110).—25. By waiting till the last moment, Tamar makes her justification as public and dramatically complete as possible. Addressing the crowd she says, To the man who owns these things, etc.; to Judah himself she flings out the challenge, Recognise to whom this seal, etc., belong!—26. She is in the right as against me (G-K. § 133 b3; cf. Jb. 417 322)] i.e., her conduct is justified by the graver wrong done to her by Judah.
To suppose that incidents like that recorded in 12-26 were of frequent
occurrence in ancient Israel, or that it was the duty of the father-in-law
under any circumstances to marry his son's widow, is to miss entirely
the point of the narrative. On the contrary, as Gu. well shows (365 f.),
it is just the exceptional nature of the circumstances that explains the
writer's obvious admiration for Tamar's heroic conduct. "Tamar shows
her fortitude by her disregard of conventional prejudice, and her determination
by any means in her power to secure her wifely rights within
her husband's family. To obtain this right the intrepid woman dares
the utmost that womanly honour could endure,—stoops to the level of
an unfortunate girl, and does that which in ordinary cases would lead to
the most cruel and shameful death, bravely risking honour and life on
the issue. At the same time, like a true mother in Judah, she manages
her part so cleverly that the dangerous path conducts her to a happy
goal."—It follows that the episode is not meant to reflect discredit on
the tribe of Judah. It presents Judah's behaviour in as favourable a
light as possible, suggesting extenuating circumstances for what could
not be altogether excused; and regards that of Tamar as a glory to
the tribe (cf. Ru. 412).
27-30. Birth of Pereẓ and Zeraḥ.—The story closely
resembles that of Rebekah in 2524-26 (3827b = 2524b), and is
probably a variation of the same originally mythical theme
(see p. 359).—28. The scarlet thread probably represents
some feature of the original myth (note that in 2525 'the first
25. On the syntax, see G-K. §§ 116 u, v, 142 e; Dri. T. § 166 ff.—(
Hebrew characters)]
st. constr. with cl. as gen.; Ho. al. point (Hebrew characters).—(Hebrew characters)] fem. only
here.—(Hebrew characters)] [E]GVSTO (Hebrew characters) (as v.18).—26. (Hebrew characters)] see on 185.—28.
(Hebrew characters)] sc. (Hebrew characters) (G-K. § 144 e); G + (Greek characters).
