58 Jeffrey C. Geoghegan Also noteworthy are the several connections between Judah’s daughter- in-law, Tamar, and the Judahite king’s (David’s) daughter, Tamar. First of all, recompense for the violations against both Tamars is obtained during the time of sheepshearing: Tamar deceitfully lures Judah into a sexual encounter in order to secure her rightful offspring, while Absalom deceitfully lures Amnon to his sheepshearing to avenge his sister’s rape (Gen 38,12; 2 Sam 13,23). In addition, both Tamars are involved in incestuous relationships: the former with her father-in-law, the latter with her half-brother (11). Indeed, even David’s sheepshearing exploits may have resulted in an incestuous union, if, as some have suggested, Abigail is David’s sister (cf. 1 Chr 2,16)(12). As a final observation, the firstborn of Judah’s sheepshearing encounter with Tamar is Perez, David’s (and the latter Tamar’s) progenitor, connecting three of the four sheepshearing narratives to David and the royal house (13). d) Jacob and Laban (Genesis 31) While many are familiar with the story of Jacob’s escape from his father- in-law, Laban, few take note of the time of Jacob’s departure: sheepshearing (vv. 19-20). Jacob’s choice of sheepshearing is understandable if our earlier observations regarding the festive nature of this event and the resulting incapacity of its participants are accurate (14). Laban is eventually informed of Jacob’s escape, and he pursues and overtakes Jacob at Gilead (vv. 22-23). Following Laban’s unsuccessful search for his stolen teraphim, Jacob becomes angry and protests his unfair compensation for tending Laban’s flocks (vv. 36-42). After making a covenant with Laban, Jacob leaves with his two wives, his children, and the many goods he acquired in Paddan- Aram. As noted earlier, this story shares a number of features with one of the Davidic sheepshearings: the story of Nabal. First, both Nabal and Laban are presented as wealthy, but tightfisted flock owners (Gen 31,6-7.14-16.41-42; 1 Sam 25,3.14-17.21) (15). Corresponding to this, both Jacob and David have a gripe about being unfairly compensated for care of another’s flock (Gen (11) For similar observations, see B. JACOB, Genesis. Das erste Buch der Tora (Berlin 1934) esp. 1048-1049; J. BLENKINSOPP, “Theme and Motif in the Succession History (2 Sam XI:2ff) and the Yahwist Corpus”, Volume du Congrès. Genève, 1965. (VTSup 15; Leiden 1966) 44–57; G.A. RENDSBURG, “David and His Circle in Genesis XXXVIII”, VT 36/4 (1986) 438-446, esp. 444; Craig Y.S. HO, “The Stories of the Family Troubles of Judah and David: A Study of Their Literary Links”, VT 49 (1999) 514-531. (12) See J. D. LEVENSON – B. HALPERN, “The Political Import of David’s Marriages”, JBL 99 (1980) 507-518. (13) This list does not include the many parallels between Judah and David in general: Judah lives in Adullam (Gen 38,1), just as David lives among the outlaws in Adullam (1 Sam 22,1); Judah has a Canaanite friend named Hirah (Gen 38,1), just as David establishes an alliance with the Canaanite king, Hiram of Tyre (2 Sam 5,11); Judah’s wife is referred to as Bathshua (Gen 38,2.12), recalling David’s wife Bathsheba, who is elsewhere referred to as Bathshua (see, for example, 1 Chr 3,5). For additional parallels, see G.A. RENDSBURG, “Biblical Literature as Politics: The Case of Genesis”, Religion and Politics in the Ancient Near East (ed. A. BERLIN) (Bethesda 1996) 47-70. See also HO, “Family Troubles”, 514-529. (14) Cf. the remarks of G. VON RAD, Das Erste Buch Mose (ATD; Göttingen 1953) 268. (15) That their names are the reverse of each other (ˆbl/lbn) is also likely significant and was observed by early rabbinic commentators. Cf. Yalq, Samuel I,134.