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2. Epigraphic sources

:ומדנ תומהבכ לשמנ
He is like animals that are silenced.

Rich and poor together. :ןויבאו רישע דחי been an abbreviation for םלע תב “Haus der Ewigkeit, Grab,” but he was unable to come to a Let us look closely at both chapters to see how the author works the at-bash: Remembering the Covenant in Beer-Sheba:
4 My mouth will speak wisdom תומכח רבדי יפ
15
14
Cross mentioned three comparanda in the epigraphic and other sources whose reading is clear conclusion. Herbert Niehr translated it as “tomb” (“… als er ihm legte in das Grab”). 1. The poet emphasized the key root twice in the opening verses of chapters 1-2, and
And the meditations of my heart, understanding. :תונובת יבל תוגהו The Text with Commentary םלוע in Genesis 21:33 and Some Epigraphic Evidence
8
The meaning of םלע can be fixed on the basis of what is written in the inscription, and
5 uncertain and whose comparative value is weak. Furthermore, he also quoted the Phoenician Psalm 49 once in the last verse (e.g., תובר , יתבר ,יתבר ( 1, 1, 22; chapter 2 verses 1, 22: 'ה ףא םויב
ינזא לשמל הטא
I will tune my ear to metaphor,

:יתד
יח
-
רונכב

I will present my conundrum with music.
inscription from the South Gate in Karatepe, which mentions םלע שמש (Phu/A III, 19), and he on the location in which the inscription was originally placed. Pierre Montet discovered the ופא םויב ,ופאב //. It appears that the lamenter is delibratly sending a message to the

He is like animals that are silenced.

:ומדנ תומהבכ לשמנ

1
3

A conundrum concerning death


compared it with the Ugaritic šapšu ʿālami “the eternal sun.” François Bron’s translation of sarcophagus with Aḥirom’s inscription in 1923 in the royal necropolis of Byblos, in an reader to look for repititons of every type. Jan Dušek
9
6
Why should I be fearful in times of peril,
ער ימיב אריא המל
The Text with Commentary
16
10
םלע שמש in the Karatepe inscription is “le Soleil de l’éternité.” However, the authors of the 2 underground chamber along with other two sarcophagi. The tomb had been looted before the 2. Repetition of two-word phrases or items: Charles University, Prague

When sin entangles my feet?
:ינבוסי יבקע ןוע
Hear this, all peoples.

Psalm 49

Listen, all who dwell on earth --
latest edition of the inscriptions from Karatepe preferred to leave the word םלע untranslated: archaeologists explored it, so it is unclear how it was originally furnished. In the inscription on 1, 2 םחנמ הל ןיא +םיביואל // 1, 21 יביוא לכ + יל םחנמ ןיא
1
3
7 There are those who trust in their fortune, םליח-לע םיחטבה 3 A conundrum concerning death 3. Synonyms:
Ordinary people and those who are privileged,
“Šamaš-ʿolam.” Finally, Cross mentioned his own reading of a proto-Canaanite inscription the sarcophagus, line 1, the verb ̇התש is a 3 pers. m. sg. qal perf. form of the verb תיש “to 1. םלוע לא הוהי and Abraham’s story in Gen 21:22–33
rd
11

4
Who boast of their great wealth. וללהתי םרשע ברבו Rich and poor together. 1 , 8 התורע // , 15 הלותב
1
2
4 Hear this, all peoples. rd
17
12
8
that mentions ʾl ḏ ʿlm, vocalised ʾil ḏ ʿōlami “El, the ancient (or Eternal) One.” In the light of place,” “to put,” with a 3 pers. m. sg. pronominal suffix. The antecedent of the suffix was 4. Synonyms + homophones: It is my pleasure to contribute to this volume in honour of Professor Gabriel Barkay, who has
שיא הדפי הדפ-אל חא
But, no man can save even his brother.
My mouth will speak wisdom
Listen, all who dwell on earth --
ורפכ םיהלאל ןתי
He cannot pay God for atonement for him.
-
אל
3 either the sarcophagus or the remains of Aḥirom. The phrase םלעב
this evidence and other similar texts, he concluded concerning the biblical epithet םלוע לא that And the meditations of my heart, understanding. · ̇התש means “he (= Ittobaʿal) dedicated his career to discovering the history of Jerusalem, as well as other places in Israel. I
Ordinary people and those who are privileged,
9 Even if the redemption price for him be steep, ושפנ ןוידפ רקיו 5 I will tune my ear to metaphor, 1, 7 הידורמו הינע + רצ // 1, 16 )םימ( הדרי יניע יניע + ביוא
4
Rich and poor together.
13
its original meaning was “El, lord of Eternity” or “El, the Ancient One.” placed him/it in the ʿlm.” The logical 5 conclusion to be drawn from the position of the 5. Opposite parallels: would like to focus on the name and epithet םלוע לא הוהי that the Book of Genesis 21:22–33
I will present my conundrum with music.

םלועל לדחו

He will cease to exist forever.
4
My mouth will speak wisdom
There is other epigraphic evidence which may shed a different light on the meaning of sarcophagus containing Aḥirom’s remains in the underground room is that the םלע is the 1 םי א לפ דרתו // 1, 14 םוק לכוא אל connects with Beer-Sheba, one of the earliest Yahwistic sanctuaries known in the literary
And the meditations of my heart, understanding.
9
,
10 Can one live forever?! חצנל דוע-יחיו 6 5 Why should I be fearful in times of peril,
I will tune my ear to metaphor,
18
Yahweh’s epithet םלוע לא in Gen 21:33 and which Cross did not take into account in his analysis. underground chamber. Translating םלע as “eternity” is much less suitable in the context. The 6. Transposed order of verbs: tradition.
6
And not see the grave?! תחשה הארי אל I will present my conundrum with music.
5
When sin entangles my feet?
1

The word Indeed, any person will see that wise men die. ותומי םימכח הארי יכ chamber was apparently not easily accessible, and the inscription on the sarcophagus says 1, 9 אטיבהו 'ה האר // , 12 וארו וטיבה The text in Gen 21:22–33 narrates a story about Abraham during the time he dwelled in
11 םלע is attested in three inscriptions whose content is connected with a deceased person

6
7 Why should I be fearful in times of peril,
There are those who trust in their fortune,
Together, the fool and the ignorant, perish ודבאי רעבו ליסכ דחי sarcophagus of
or his/her commemoration. It occurs in the Phoenician inscription on the nothing about the commemorative rituals for the deceased king performed by his descendants 7. Chiasm between two parallel stiches: the south of Canaan. It provides an explication of the origin of the name of the place of the
6
When sin entangles my feet?
:םליח םירחאל ובזעו
Who boast of their great wealth.
And leave their wealth to others.

Aḥirom from Byblos, and also in two inscriptions from the kingdom of Samʾal/Yʾdy. In all three and/or successors. Nevertheless, the aim of the inscription on the sarcophagus was probably to 2, 10 ןויצ תב תלותב םילשורי // , 2 13 םילשורי תלותב ןויצ תב Yahwistic sanctuary, with a tamarisk tree in Beer-Sheba, and dates its creation back to the time
8
But, no man can save even his brother. 8. In chapter two we find similar sounding words:
7
There are those who trust in their fortune,
12 inscriptions, the word םלע refers to a specific location. remind a potential reader who might penetrate the underground chamber of the identity of the of Abraham. The story has two focuses. One of them is Abraham’s conclusion of a pact with
They think that their houses will last forever,
He cannot pay God for atonement for him.
םלועל ומיתב םברק
,
2
,
2
9
That their dwelling places will endure for generations, רדו רודל םתונכ ש מ Who boast of their great wealth. 6 םעזב // 17 םמז רשא Abimelek. According to the story, Abimelek saw that God (םיהלא) was with Abraham in all that
Even if the redemption price for him be steep,
8 person placed in it.
The tenth-century BCE Phoenician mortuary inscription on the sarcophagus of Aḥirom
But, no man can save even his brother.
That their names will be mentioned everywhere תומדא ילע םתומשב וארק He will cease to exist forever. 9. Homophones with different meanings:
The word םלע is also used in two eighth-century BCE inscriptions from the kingdom of
from Byblos (KAI 1) mentions םלע at the beginning of the inscription: He cannot pay God for atonement for him. 2, 10 ומדי // , 2 13 ךל המדא he did and, not wishing to have Abraham as an enemy, Abimelek asked Abraham to swear to
ןילי-לב רקיב םדאו
13
But, humans cannot dwell in assets,
Even if the redemption price for him be steep,
9

10
They are like animals that are silenced. :ומדנ תומהבכ לשמנ Samʾal/Yʾdy in a context similar to the Aḥirom inscription, in the mortuary inscription of Ktmw, 10. Same lexemes: him “by God (םיהלא ב)” that he would not deal falsely with him. Abraham agreed to do this (Gen
Can one live forever?!
He will cease to exist forever.
14 The path of these people is folly for them, ומל לסכ םכרד הז ןרא “the sarcophagus and in the inscription of Panamuwa I on the statue of Hadad. 21:22–24) but first he needed to resolve the problem of a well that he had dug (v. 30) and that
And not see the grave?!

םלעב
לעפ ז
·
םרחאל
םרחא ןב
·
הבא
·
·
·
·
·
לעבת]א[
לבג ךלמ
·
̇התש כ
·

ה
Indeed, any person will see that wise men die.
Those who come after them explicitly wish denial. לס וצרי םהיפב םהירחאו 10 Can one live forever?! 4 , 1 הינהכ , 1 // 19 ינהכ
11
that Ittobaʿal, son of Aḥirom, the king of Byblos, made for Aḥirom his father, when he
And not see the grave?!
15 They have been herded to She’ol. ותש לואשל ןאצכ The word םלע occurs in line 2 of the mortuary stela inscription of Ktmw, which was This word appears only twice in this chapter in these corresponding verses. had been seized by Abimelek’s servants; this is the second focus. Finally, the two men made a
Together, the fool and the ignorant, perish
11
Indeed, any person will see that wise men die.
7
And leave their wealth to others.
Death is their shepherd. םערי תומ discovered by the team of the University of Chicago in 2008 in Zincirli and published by Dennis covenant; Abraham gave sheep and oxen to Abimelek, and, moreover, he also gave him seven
placed him/it in ʿlm” (Inscription of Aḥirom, line 1)
Together, the fool and the ignorant, perish
19
The righteous will drive them forth at dawn, רקבל םירשי םב ודריו Pardee: 7 To sum up, the poet uses various literary devices to enhance the parallelism emphasizing ewe lambs as a witness that it was indeed Abraham who had dug the well. The place is named
And leave their wealth to others.

And their Rock will be the terrors of She’ol, לואש תולבל םרוצו the at-bash structure. In spite of the fact that in the first chapter there is an ע order and
-
פ
This psalm is a meditation on death. It is written in the style of wisdom literature; that is, as a conundrum or puzzle.
Jenni attempted to analyse the meaning of this occurrence of םלע. He mentioned the possible 3 in the second chapter a - order, the intricate at-bash structure that I have identified עבש ראב “Beer-Sheba,” as it was the place where the two men swore the oath (םהינש ועבשנ םש יכ,

:ול לבזמ

and not a temple, for them.
ע
פ
3
16
But God will redeem my soul from She’ol. לואש דימ ישפנ הדפי םיהלא-ךא
This psalm is a meditation on death. It is written in the style of wisdom literature; that is, as a conundrum or puzzle.
\ 1 \
ריסב התו תמשו ייח
ימלע ד
German equivalents such as “Ruhestätte” or “Ewigkeit,” and also suggested that םלעב may have It clearly has four parts: the introduction (2-5); the conundrum itself (6); the condemnation of those who think they v. 31); the name also alludes to the number of seven (עבש) ewe lambs. The new toponym was
\
ב בצנ ̇יל תנק ̇י̇ז ומנפ דבע ומתכ ךנא
“/1/ I am Ktmw, servant of
\ 2 \
can achieve immortality through wealth with a closing verse of affirmation (7-16); and an address to a third person
Indeed, He will take me. Selah. הלס ינחקי יכ It clearly has four parts: the introduction (2-5); the conundrum itself (6); the condemnation of those who think they strengthens the claim that both chapters were composed by the same author. I propose apparently intended to commemorate the conclusion of the covenant. After the covenant was
with the same theme (17-21). The verses on the outer margin are addressed to the general reader. The verses on the
Panamuwa, who commissioned for myself (this) stele while /2/ still living. I placed it in
can achieve immortality through wealth with a closing verse of affirmation (7-16); and an address to a third person
first indented margin are an aside. And the verses on the second indented margin are addressed to a specific person; that these chapters have evolved from elementary writing exercises like the abecedary
with the same theme (17-21). The verses on the outer margin are addressed to the general reader. The verses on the
20
my eternal chamber(?).”
17
Do not be afraid if you see a man become rich,
שיא רשעי-יכ ארית לא
8 Cross 1962, pp. 236–238. The place name bt ʿrm(m) (= bêt ʿôlām?) is mentioned in the list of towns allegedly or perhaps to the psalmist’s inner self. Note the revised ascription, the traditional ascriptions being notoriously made, it is believed that Abraham planted a tamarisk tree in Beer-Sheba, invoking the name of
first indented margin are an aside. And the verses on the second indented margin are addressed to a specific person;
conquered during Shishak’s campaign in the late tenth century BCE. The name of the god Οὐλωμός is reported by incomprehensible. psalmist’s inner self. Note the revised ascription, the traditional ascriptions being notoriously and the at-bash drill. Ultimately, it was the accomplished poet who composed the Book
or perhaps to the
יכ

Who multiplies the capital of his estate.
-
ותיב דובכ הברי
The invocation of heaven and earth as witnesses is widespread in Scripture, as is the invocation of all levels of
the Neoplatonic philosopher Damascius as mentioned in the Phoenician cosmogony of Mochus (Damascius, De incomprehensible. Yahweh, the Everlasting God (םלוע לא הוהי םשב םש ארקיו; Gen 21:33). Although the text does
4
18
For, in his death, he cannot take everything with him, לכה חקי ותומב אל יכ
primis principiis, ed. Kopp 1826, 125, p. 385). The incantation text from Arslan Tash of uncertain reading, dated of Lamentations and created a new literary expression that eternalizes this traumatic not tell us explicitly who planted the tree and invoked the name of Yahweh, based on sound
The invocation of heaven and earth as witnesses is widespread in Scripture, as is the invocation of all levels of
4
society. Note, too, the a-b-b-a structure in verse 3 (poor, rich, rich, poor).
His fortune does not go down after him.
-
ודובכ וירחא דרי

אל
to the seventh century BCE, reads: krt. ln. ʾlt ʿlm ʾšr<t>. krt ln “Elat the Eternal One has made a covenant with us, 14 Conundrum (Heb., hida). The invocation of metaphor (Heb., mashal) and music (Heb., kinnor, lit., a lyre) is also event giving order to the storm of emotions which it engendered.
Jenni 1952, pp. 207–208.
5 society. Note, too, the a-b-b-a structure in verse 3 (poor, rich, rich, poor).
Asherah has made a covenant with us.” Later, Cross – Saley (1970, pp. 44–45) published a revised reading: rt. ln. 5 15 Conundrum (Heb., hida). The invocation of metaphor (Heb., mashal) and music (Heb., kinnor, lit., a lyre) is also reasoning, commentators attribute this activity to Abraham; see, for example, the translation
Niehr 1997, pp. 297–298.
19
ךרבי וייחב ושפנ-יכ

For one is praised only during one’s life –

common in wisdom literature.
Montet 1923, pp. 341–344; 1928, pp. 215–238; 1929, plates CXXV–CXLIII. Dussaud 1924.
ʾlt ʿlm ’šr. krt “the Eternal One has made a covenant with us, Asherah has made (a pact).” 16 This is his conundrum: Why should he be afraid of death? His answer begins in the next verse with a denunciation
6 common in wisdom literature.
You are praised only when things go well for you.
9 Cross 1962, p. 236–237. :ךל ביטית יכ ךד יו ו 6 17 This is his conundrum: Why should he be afraid of death? His answer begins in the next verse with a denunciation
Friedrich – Röllig 1999, p. 66 (§112), p. 106 (§166), p. 123 (§187), p. 128 (§190).
of those who trust in their wealth to give them immortality. This is in vain because everyone dies and has no benefit
One reaches the generation of the ancestors
20
of those who trust in their wealth to give them immortality. This is in vain because everyone dies and has no benefit
10 Bron 1979, pp. 25 and 121. ויתובא רוד-דע אובת 18 So, for example, Donner and Röllig in KAI translated the text: “Sarkophag, welchen [ʾ]TBʿL, Sohn des ʾḤRM,
from his former wealth. The italics are used to highlight this verse because it is the lynchpin of the psalm. “My feet”
11 Çambel – Röllig – Hawkins 1999, pp. 54–55. :רוא - וארי אל חצנ - דע König von Byblos, für ʾḤRM, seinen Vater, anfertigte, als er ihn in der Ewigkeit niederlegte” (KAI II, p. 2, no. 1).  This study is a result of research funded by the Czech Science Foundation at Charles University in Prague as part
from his former wealth. The italics are used to highlight this verse because it is the lynchpin of the psalm. “My feet”
Who will never again see light.
(Heb., `akeivai), literally “my ankles.” Alternate reading: “When the sin of those who deceive me encompasses me.”
12 Cross 1962, pp. 238–239. 19 Schloen – Fink 2009; Pardee 2009. of the project GA ČR 20-26324S “Scribal traditions in the Aramaean territories of the Levant in the Iron Age:
(Heb., `akeivai), literally “my ankles.” Alternate reading: “When the sin of those who deceive me encompasses me.”
21
A man of assets – he does not understand (that).
In this alternate reading, the following verses describe those who deceive him.
In this alternate reading, the following verses describe those who deceive him.
13 Cross 1962, 238–240. ןיבי אלו רקיב םדא 20 Pardee 2014, p. 53. centres of scribal cultures and their spread.”
An aside on the inevitability of death: One cannot avoid death and, one cannot avoid leaving one’s wealth to others.
7 7 An aside on the inevitability of death: One cannot avoid death and, one cannot avoid leaving one’s wealth to others.

50 31 46

21
A man of assets does not understand that.
8
12
“Abraham aber pflanzte eine Tamariske in Beerseba …” by Gerhard von Rad and Claus  at the end of the genealogical list from Cain to Enosh (Gen 4:17–26): םשב ארקל לחוה זא
They think that their houses will last forever,
“Abraham aber pflanzte eine Tamariske in Beerseba …” by Gerhard von Rad and Claus  at the end of the genealogical list from Cain to Enosh (Gen 4:17–26): םשב ארקל לחוה זא
17

He is like animals that are silenced.
That their dwelling places will endure for generations,
1
Westermann. הוהי “then (men) began to invoke the name of Yahweh” (Gen 4:26);
That their names will be mentioned everywhere.
1
Westermann. 9 הוהי “then (men) began to invoke the name of Yahweh” (Gen 4:26);

13 But, humans cannot dwell in assets, Endnote in the story in which Abram camps between Bethel and Ai, after his arrival in Canaan
Later (Gen 26:23–32), Yahweh will reveal himself to Abraham’s son Isaac at this same
21
A man of assets does not understand that.

Later (Gen 26:23–32), Yahweh will reveal himself to Abraham’s son Isaac at this same
 in the story in which Abram camps between Bethel and Ai, after his arrival in Canaan
As one ages and confronts death at closer range, one takes note of those things that one has
10
They are like animals that are silenced.
He is like animals that are silenced.
17

ןביו “and there he built an altar to

(Gen 12:5b–13:1): הוהי םשב ארקיו הוהיל חבזמ םש
place in Beer-Sheba, and Isaac will build there an altar, and he will also invoke there the name done wrong - of the missed opportunities to perform an act of kindness; of the moments of anger;
12 14 place in Beer-Sheba, and Isaac will build there an altar, and he will also invoke there the name
(Gen 12:5b–13:1): הוהי םשב ארקיו הוהיל חבזמ םש
ןביו “and there he built an altar to

The path of these people is folly for them,
8
They think that their houses will last forever,

of Yahweh (הוהי םשב ארקיו, Gen 26:25). This time, howe Endnote Yahweh and invoked the name of Yahweh” (Gen 12:8);
That their dwelling places will endure for generations, ver, the epithet םלוע לא is not mentioned
11
of serious professional and personal mistakes of judgement; of the people one has hurt, some of
Those who come after them explicitly wish denial.
of Yahweh (הוהי םשב ארקיו, Gen 26:25). This time, however, the epithet םלוע לא is not mentioned
Yahweh and invoked the name of Yahweh” (Gen 12:8);
That their names will be mentioned everywhere. them deeply. One also takes stock of what one has accomplished, of one’s legacy. Like all older א קרפ הכיא
9
As one ages and confronts death at closer range, one takes note of those things that one has
15
They have been herded to She’ol.
13 in the text.
 in the story in which Abram camps in the same place as in Gen 12:8 (Gen 13:2–18):
in the text. done wrong - of the missed opportunities to perform an act of kindness; of the moments of anger;
 in the story in which Abram camps in the same place as in Gen 12:8 (Gen 13:2–18):
But, humans cannot dwell in assets,
Death is their shepherd. people, I have been to many cemeteries. They are filled with the tombstones of people who are no
10
They are like animals that are silenced. of serious professional and personal mistakes of judgement; of the people one has hurt, some of
Another patriarchal story that is located in Beer-Sheba is recounted in Gen 46:1–5 and
הוהי םשב םרבא םש ארקיו “and there Abram invoked the name of Yahweh” (Gen 13:4);
Another patriarchal story that is located in Beer-Sheba is recounted in Gen 46:1–5 and
12
longer remembered, of people who have descended into silence, as the psalmist puts it. Who
The righteous will drive them forth at dawn,
הוהי םשב םרבא םש ארקיו “and there Abram invoked the name of Yahweh” (Gen 13:4);
14
The path of these people is folly for them,
remembers them? Who remembers their accomplishments? In traditional Jewish ritual, this psalm
13
And their Rock will be the terrors of She’ol, and not a temple, for them.
11ices to the “God of his father Isaac” (Gen
describes how Isaac’s son, Jacob/Israel, offers sacrifices to the “God of his father Isaac” (Gen
describes how Isaac’s son, Jacob/Israel, offers sacrif them deeply. One also takes stock of what one has accomplished, of one’s legacy. Like all older
 in the story of Abraham’s conclusion of a covenant in Beer-Sheba (Gen 21:22–33):
 in the story of Abraham’s conclusion of a covenant in Beer-Sheba (Gen 21:22–33):
Those who come after them explicitly wish denial.
people, I have been to many cemeteries. They are filled with the tombstones of people who are no
15 But God will redeem my soul from She’ol.
16
They have been herded to She’ol.
longer remembered, of people who have descended into silence, as the psalmist puts it. Who
46:1) while in Beer-Sheba, and El reveals himself to him there (Gen 46:3). This time, too, the is recited twice daily in a house of mourning. Perhaps it is a warning to the living; or perhaps it is
46:1) while in Beer-Sheba, and El reveals himself to him there (Gen 46:3). This time, too, the
םלוע לא הוהי םשב םש ארקיו “and there he invoked the name of Yahweh, the god of םלוע”
םלוע לא הוהי םשב םש ארקיו “and there he invoked the name of Yahweh, the god of םלוע”
14
a comfort to those who are soon to die to know that death brings a silence that is absolute.
Indeed, He will take me. Selah.
Death is their shepherd.

epithet םלוע לא is missing in the story. remembers them? Who remembers their accomplishments? In traditional Jewish ritual, this psalm
This is a particularly good psalm to dedicate to Gabi, a man who believes very strongly in
epithet םלוע לא is missing in the story.
(Gen 21:33);
The righteous will drive them forth at dawn,
12
(Gen 21:33);
is recited twice daily in a house of mourning. Perhaps it is a warning to the living; or perhaps it is

Do not be afraid if you see a man become rich,
17
And their Rock will be the terrors of She’ol, and not a temple, for them. the inherent truth of the biblical text and who is a religiously-observant Jew and a fervent Zionist.
13
a comfort to those who are soon to die to know that death brings a silence that is absolute.
The divine name with the epithet םלוע לא הוהי is unique in the history of the Patriarchs,
The divine name with the epithet םלוע לא הוהי is unique in the history of the Patriarchs,
 in the story of Isaac in Beer-Sheba, when Abraham’s covenant from Beer-Sheba is
Yet, Gabi does not always accept the rabbinic reinterpretation of biblical texts. In this
This is a particularly good psalm to dedicate to Gabi, a man who believes very strongly in
Who multiplies the capital of his estate.
16 But God will redeem my soul from She’ol. 15  in the story of Isaac in Beer-Sheba, when Abraham’s covenant from Beer-Sheba is

and also in the whole Hebrew Bible. It occurs only in the text of Gen 21:33, and is usually the inherent truth of the biblical text and who is a religiously-observant Jew and a fervent Zionist.
14
psalm, the psalmist, also a deeply religious person, does not provide for a reward in the afterlife
Indeed, He will take me. Selah.
18
contested (Gen 26:15–25): הוהי םשב ארקיו חבזמ םש ןביו “and he built an altar there and

For, in his death, he cannot take everything with him,
and also in the whole Hebrew Bible. It occurs only in the text of Gen 21:33, and is usually
contested (Gen 26:15–25): הוהי םשב ארקיו חבזמ םש ןביו “and he built an altar there and
Yet, Gabi does not always accept the rabbinic reinterpretation of biblical texts. In this
translated as “the Lord(/Yahweh), the Everlasting God.” The commentators usually interpret (which led to some aggressive re-interpretation in rabbinic tradition). For Gabi, as for the psalmist,
2
His fortune does not go down after him.

invoked the name of Yahweh” (Gen 26:25). It was apparently the same place as in Gen
translated as “the Lord(/Yahweh), the Everlasting God.” The commentators usually interpret psalm, the psalmist, also a deeply religious person, does not provide for a reward in the afterlife
2
invoked the name of Yahweh” (Gen 26:25). It was apparently the same place as in Gen

17

Do not be afraid if you see a man become rich,
there is the simple truth that the dead cannot take their wealth or their accomplishments with them.
19
For one is praised only during one’s life –

the two words םלוע לא as the name of a pre-Yahwistic divinity which was venerated in Beer- (which led to some aggressive re-interpretation in rabbinic tradition). For Gabi, as for the psalmist,
15

Who multiplies the capital of his estate.
21:33, but the epithet םלוע לא is missing.
the two words םלוע לא as the name of a pre-Yahwistic divinity which was venerated in Beer-
16
Instead, there is the deep silence of time.

You are praised only when things go well for you.
21:33, but the epithet םלוע לא is missing.
18
For, in his death, he cannot take everything with him,

Sheba in older periods, and the Yahwistic Israel took over the name of the divinity and made there is the simple truth that the dead cannot take their wealth or their accomplishments with them.

20
To pray this psalm, put yourself in the Presence of God; listen to the call to attention, repeat
One reaches the generation of the ancestors

Sheba in older periods, and the Yahwistic Israel took over the name of the divinity and made Instead, there is the deep silence of time.

His fortune does not go down after him.
from it an epithet for Yahweh. This is the the conundrum; ponder the truth of the response; and harken to the advice.
19 Who will never again see light. theory held, for example, by Hermann Gunkel,
Among all these occurrences, it is only in Gen 21:22–33 that the name of Yahweh is invoked
To pray this psalm, put yourself in the Presence of God; listen to the call to attention, repeat

For one is praised only during one’s life –
from it an epithet for Yahweh. This is the theory held, for example, by Hermann Gunkel, Among all these occurrences, it is only in Gen 21:22–33 that the name of Yahweh is invoked
16

You are praised only when things go well for you.

the conundrum; ponder the truth of the response; and harken to the advice.
3
Gerhard von Rad, Claus Westermann, and Ernst Jenni. The theory is based only on the literary immediately after the conclusion of a covenant. This covenant had to be remembered, because
20

One reaches the generation of the ancestors
3
The wealthy.
8
Gerhard von Rad, Claus Westermann, and Ernst Jenni. The theory is based only on the literary immediately after the conclusion of a covenant. This covenant had to be remembered, because
9 evidence of Gen 21:33, and the historical sources known to date do not attest to the cult of such
its new name (עבש ראב) recalls the oath (ועבשנ םש יכ “because there they took an oath” Gen

Who will never again see light.
Alternate translation: “Their graves will be their houses forever, their dwelling places for generations, though their
evidence of Gen 21:33, and the historical sources known to date do not attest to the cult of such its new name (עבש ראב) recalls the oath (ועבשנ םש יכ “because there they took an oath” Gen
names have been talked about everywhere.” This is based on a reversal of two letters in the first Hebrew word (Heb.,

a divinity in Beer-Sheba, while the well in the story of the patriarchs, seems to have been
8 kirbam / kivram ) which is attested in the sources. 21:31). It is only in this context that Yahweh’s epithet םלוע לא appears, and it may be connected
The wealthy.
10 a divinity in Beer-Sheba, while the well in the story of the patriarchs, seems to have been
identified in Beer-Sheba by Yohanan Aharoni. Benno Jacob interpreted םלוע לא as “Gott der 21:31). It is only in this context that Yahweh’s epithet םלוע לא appears, and it may be connected
4
9 The usual metaphor for death. See Isaiah 6:5 and elsewhere.
with the commemorative character of the place.
Alternate translation: “Their graves will be their houses forever, their dwelling places for generations, though their
11 The word “Selah” usually denotes a pause or break in the text. There is no pause here as the condemnation of those
4
names have been talked about everywhere.” This is based on a reversal of two letters in the first Hebrew word (Heb.,
identified in Beer-Sheba by Yohanan Aharoni. Benno Jacob interpreted םלוע לא as “Gott der with the commemorative character of the place.
Ewigkeit” in relation to the tamarisk tree, planted there as a permanent symbol of the conclusion
In the Hebrew Bible, there are some expressions that can be compared with םלוע לא הוהי,
who think they can achieve immortality through wealth continues in the next verse. Rather, the pause comes naturally
kirbam / kivram ) which is attested in the sources.
at the end of verse 16 with the second “Selah.” The Hebrew letters s-l-h occur as a verb in Psalm 119:118: “You have
Ewigkeit” in relation to the tamarisk tree, planted there as a permanent symbol of the conclusion In the Hebrew Bible, there are some expressions that can be compared with םלוע לא הוהי,
The usual metaphor for death. See Isaiah 6:5 and elsewhere.
10
5
of the covenant between Abraham and Abimelek.
The word “Selah” usually denotes a pause or break in the text. There is no pause here as the condemnation of those
11
rejected all those who err from Your ways; indeed, their deceitfulness is false” and again in Lamentations 1:15: “He but which are not identical. One of them is in the text of Isaiah 40:28: תוצק ארוב הוהי םלוע יהלא
5
Apart from the example found in Gen 21:33, the Book of Genesis includes several other
of the covenant between Abraham and Abimelek. but which are not identical. One of them is in the text of Isaiah 40:28: תוצק ארוב הוהי םלוע יהלא
who think they can achieve immortality through wealth continues in the next verse. Rather, the pause comes naturally
has rejected all my heroes.” There is also a related Arabic root s-l-w meaning “to forget” or “to induce forgetfulness.”
6
ץראה “the Everlasting God, Yahweh, the creator of the ends of the earth.” But the context of
at the end of verse 16 with the second “Selah.” The Hebrew letters s-l-h occur as a verb in Psalm 119:118: “You have
Here, the heirs wish to forget, deny, and reject the futility of what those who came before have done, and they do this
examples of someone invoking the name of Yahweh: this verse is completely different from Abraham’s story concerning the foundation of the sacred
Apart from the example found in Gen 21:33, the Book of Genesis includes several other
6
ץראה “the Everlasting God, Yahweh, the creator of the ends of the earth.” But the context of
rejected all those who err from Your ways; indeed, their deceitfulness is false” and again in Lamentations 1:15: “He
explicitly (Heb., be-fihem, lit., “with their mouths”). Requiring no consonantal change, one should read salah or
has rejected all my heroes.” There is also a related Arabic root s-l-w meaning “to forget” or “to induce forgetfulness.”
sillah. (The passive forms of this verb in Job 28:16,19 and Lamentations 4:2 do not seem to be connected to this
examples of someone invoking the name of Yahweh: place in Gen 21:22–33. Frank Moore Cross also mentioned the text in Deut 33:27: יהלא הנעמ
this verse is completely different from Abraham’s story concerning the foundation of the sacred
Here, the heirs wish to forget, deny, and reject the futility of what those who came before have done, and they do this
root.)
explicitly (Heb., be-fihem, lit., “with their mouths”). Requiring no consonantal change, one should read salah or
“Righteous” is a euphemism for the attendants in She’ol.
12
place in Gen 21:22–33. Frank Moore Cross also mentioned the text in Deut 33:27: יהלא הנעמ
sillah. (The passive forms of this verb in Job 28:16,19 and Lamentations 4:2 do not seem to be connected to this םלוע תערז תחתמו םדק, a text that he translated as “his (Jeshurun’s) refuge is the God of Old/ Under
Heb., ve-tsuram, with the traditional reading. Their Rock, God, will be the terrors of Sheol. Heb. Levallot is a
13
root.)
him are the arms of the Ancient One (ʿôlām),” and he also compared it with Yahweh’s epithet
“Righteous” is a euphemism for the attendants in She’ol.
1 12 contraction of le-vehalot, terrors (Job 18:11,14 and elsewhere; see Amos Hacham’s commentary to Psalms in the םלוע תערז תחתמו םדק, a text that he translated as “his (Jeshurun’s) refuge is the God of Old/ Under
Von Rad 1972, pp. 186–187; Westermann 1981, p. 422, and the interpretation on p. 427. According to
Rav Kook edition of the Tanakh).
13
Heb., ve-tsuram, with the traditional reading. Their Rock, God, will be the terrors of Sheol. Heb. Levallot is a
7
Westermann, reconstructing the name of Abraham is obvious but not necessary here, because the text in verse 33 םלוע ךלמ “the ancient/eternal king” in Jeremiah 10:10.
14
him are the arms of the Ancient One (ʿôlām),” and he also compared it with Yahweh’s epithet
The psalmist ends this section by contrasting himself to those who rely on their wealth. With this, he begins the
contraction of le-vehalot, terrors (Job 18:11,14 and elsewhere; see Amos Hacham’s commentary to Psalms in the
1 is constituent of an itinerary, as it also is in Gen 12:8, where the phrase הוהי םשב ארקיו “and he invoked the name
Von Rad 1972, pp. 186–187; Westermann 1981, p. 422, and the interpretation on p. 427. According to
Rav Kook edition of the Tanakh).
answer to his conundrum. Selah, here, signals the break in the text.
of Yahweh” also appears, without the epithet םלוע לא. Further hints permitting us to understand the meaning of Yahweh’s epithet םלוע לא in
7
The psalmist ends this section by contrasting himself to those who rely on their wealth. With this, he begins the
15
This section is addressed to a third person, though the psalmist may be talking to his inner self. Hence, the new
2 14 Westermann, reconstructing the name of Abraham is obvious but not necessary here, because the text in verse 33 םלוע ךלמ “the ancient/eternal king” in Jeremiah 10:10.
Among the English translations, it is to be found in, for example, the King James Bible (1611/1769), New King
is constituent of an itinerary, as it also is in Gen 12:8, where the phrase הוהי םשב ארקיו “and he invoked the name Gen 21:33 are to be found in the epigraphic sources.
answer to his conundrum. Selah, here, signals the break in the text.
James Version (1982), New American Standard Bible (1995), New Revised Standard Version (1989), etc. It is also
margin.
of Yahweh” also appears, without the epithet םלוע לא. Further hints permitting us to understand the meaning of Yahweh’s epithet םלוע לא in
15
This section is addressed to a third person, though the psalmist may be talking to his inner self. Hence, the new
16 thus in the French translations: Louis Segond (1910, “l’Éternel, Dieu de l’éternité”); Traduction oecuménique de
Note the shift in pronoun to the impersonal “you.” The verb in the next verse, tavo’, can be in the second person.
2 margin. the English translations, it is to be found in, for example, the King James Bible (1611/1769), New King
Among
la Bible (1988, 2012, “le Seigneur, le Dieu éternel”), La Bible de Jérusalem (2000, “Yahvé, Dieu de l’Éternité”). Gen 21:33 are to be found in the epigraphic sources.
16 This would be consistent with the second person in this verse but it would contradict the third-person suffix of
James Version (1982), New American Standard Bible (1995), New Revised Standard Version (1989), etc. It is also
Note the shift in pronoun to the impersonal “you.” The verb in the next verse, tavo’, can be in the second person.
See also the German Luther Bibel (1984, “der Herr, der ewige Gott”).
“ancestors,” ‘avotav, in the next verse. Or, the verb in the next verse can be in the third person and refer back to
The refrain here is a repeat of verse 13, with a slight change. For a similar usage of a refrain, see Psalm 42:6,12.
17
This would be consistent with the second person in this verse but it would contradict the third-person suffix of
thus in the French translations: Louis Segond (1910, “l’Éternel, Dieu de l’éternité”); Traduction oecuménique de
Gunkel 1910, p. 236 (םלוע לא means “der ewige Gott”); von Rad 1972, p. 188 (“Gott der Urzeit”); Westermann
3
17
nafsho, “his soul.” This yields, “The soul reaches the generation of its ancestors”; here rendered in the impersonal
The refrain here is a repeat of verse 13, with a slight change. For a similar usage of a refrain, see Psalm 42:6,12.
The conundrum is: Why should I be afraid as death nears and I realize the depth of my sinfulness? The answer is:
la Bible (1988, 2012, “le Seigneur, le Dieu éternel”), La Bible de Jérusalem (2000, “Yahvé, Dieu de l’Éternité”).
“ancestors,” ‘avotav, in the next verse. Or, the verb in the next verse can be in the third person and refer back to
1981, p. 428; Jenni 1953, pp. 1–5 (“El/Gott der Ewigkeit”).
form: “One reaches the generation of one’s ancestors.”
The conundrum is: Why should I be afraid as death nears and I realize the depth of my sinfulness? The answer is:
See the analysis in Jenni 1953, pp. 16–17.
Herzog 1993, p. 169.
See also the German Luther Bibel (1984, “der Herr, der ewige Gott”). 6 Do not think that worldly success can save you from death; death is being silenced forever.
nafsho, “his soul.” This yields, “The soul reaches the generation of its ancestors”; here rendered in the impersonal
4
Cross 1962, p. 236.
3 5 form: “One reaches the generation of one’s ancestors.” 7 Do not think that worldly success can save you from death; death is being silenced forever.
Gunkel 1910, p. 236 (םלוע לא means “der ewige Gott”); von Rad 1972, p. 188 (“Gott der Urzeit”); Westermann
Jacob 2000, p. 489.
1981, p. 428; Jenni 1953, pp. 1–5 (“El/Gott der Ewigkeit”).
4 Herzog 1993, p. 169. 6 See the analysis in Jenni 1953, pp. 16–17.
5 Jacob 2000, p. 489. 48 7 Cross 1962, p. 236. 33 44