The second factor is the sequence of the laws as a function of the sequence of the narrative traditions which trigger the laws. Wherever the sequence of laws seems to break from the sequence of narratives, Carmichael demonstrates that an associative idea triggers the digression , the third factor. For example, in Lev. Carmichael reasons this sequence as follows. The Judah and Tamar narrative triggered the law on prostitution.
Procreation is bound up with creation.
Prostitution for the purpose of procreation is against the original order of creation described in Genesis, where the sabbath is prominent as that time when God rested after six days of creativity. As Carmichael builds his argument throughout his book, the first two factors create a mutually bolstering effect. The third factor takes care of any discrepancies that arise. He is dogged in his accounting of these three factors. Given his method and assumptions, the reader has the impression that this is a theory which cannot fail since any number of reconstructed scenarios, within the confines of the lawgivers' response to the narrative traditions, might explain any discrepancy in the course of the argument.