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 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. 20$10$, Dt. 22$23ff.$, Ezk. 16$40$, Jn. 8$5$), the more cruel death being reserved for the prostitution of a priest's daughter (Lv. 21$9$; 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 b$3$; cf. Jb. 4$17$ 32$2$)] 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. 4$12$).

27-30. Birth of Pereẓ and Zeraḥ.—The story closely resembles that of Rebekah in 25$24-26$ (38$27b$ = 25$24b$), 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 25$25$ 'the first

25. On the syntax, see G-K. §§ 116 u, v, 142 e; Dri. T. § 166 ff.—] st. constr. with cl. as gen.; Ho. al. point .—] fem. only here.—] [E]GVST$O$ (as v.$18$).—26. ] see on 18$5$.—28. ] sc. (G-K. § 144 e); G +.