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A man of assets does not understand that.
12
8
“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. 9 הוהי “then (men) began to invoke the name of Yahweh” (Gen 4:26);
1
That their names will be mentioned everywhere.
Westermann. הוהי “then (men) began to invoke the name of Yahweh” (Gen 4:26);

Later (Gen 26:23–32), Yahweh will reveal himself to Abraham’s son Isaac at this same
13 But, humans cannot dwell in assets, Endnote in the story in which Abram camps between Bethel and Ai, after his arrival in Canaan
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
ןביו “and there he built an altar to

(Gen 12:5b–13:1): הוהי םשב ארקיו הוהיל חבזמ םש

They think that their houses will last forever,
8
The path of these people is folly for them,
That their dwelling places will endure for generations, ver, the epithet םלוע לא is not mentioned
of Yahweh (הוהי םשב ארקיו, Gen 26:25). This time, howe Endnote Yahweh and invoked the name of Yahweh” (Gen 12:8);
of serious professional and personal mistakes of judgement; of the people one has hurt, some of
11
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.
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.
ב קרפ הכיא in the text. 9 them deeply. One also takes stock of what one has accomplished, of one’s legacy. Like all older
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 story in which Abram camps in the same place as in Gen 12:8 (Gen 13:2–18):
But, humans cannot dwell in assets,
people, I have been to many cemeteries. They are filled with the tombstones of people who are no
Death is their shepherd. done wrong - of the missed opportunities to perform an act of kindness; of the moments of anger;
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,
13
And their Rock will be the terrors of She’ol, and not a temple, for them.
remembers them? Who remembers their accomplishments? In traditional Jewish ritual, this psalm
describes how Isaac’s son, Jacob/Israel, offers sacrifices to the “God of his father Isaac” (Gen them deeply. One also takes stock of what one has accomplished, of one’s legacy. Like all older
11ices to the “God of his father Isaac” (Gen
 in the story of Abraham’s conclusion of a covenant in Beer-Sheba (Gen 21:22–33):
describes how Isaac’s son, Jacob/Israel, offers sacrif
 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
16
15 But God will redeem my soul from She’ol.
longer remembered, of people who have descended into silence, as the psalmist puts it. Who
They have been herded to She’ol.
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”
a comfort to those who are soon to die to know that death brings a silence that is absolute.
14
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

(Gen 21:33);
epithet םלוע לא is missing in the story.
12
is recited twice daily in a house of mourning. Perhaps it is a warning to the living; or perhaps it is
(Gen 21:33);
The righteous will drive them forth at dawn,
17

Do not be afraid if you see a man become rich,
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
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

Who multiplies the capital of his estate.
This is a particularly good psalm to dedicate to Gabi, a man who believes very strongly in

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.
contested (Gen 26:15–25): הוהי םשב ארקיו חבזמ םש ןביו “and he built an altar there and
14
Indeed, He will take me. Selah.

18
psalm, the psalmist, also a deeply religious person, does not provide for a reward in the afterlife
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
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,
Yet, Gabi does not always accept the rabbinic reinterpretation of biblical texts. In this
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
2
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
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,

19
there is the simple truth that the dead cannot take their wealth or their accomplishments with them.

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

You are praised only when things go well for you.
Instead, there is the deep silence of time.
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.
To pray this psalm, put yourself in the Presence of God; listen to the call to attention, repeat
20

One reaches the generation of the ancestors

His fortune does not go down after him.
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.
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

You are praised only when things go well for you.

the conundrum; ponder the truth of the response; and harken to the advice.
16
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
3
20

One reaches the generation of the ancestors
The wealthy.
3
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

Alternate translation: “Their graves will be their houses forever, their dwelling places for generations, though their
Who will never again see light.
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

21:31). It is only in this context that Yahweh’s epithet םלוע לא appears, and it may be connected
8 kirbam / kivram ) which is attested in the sources.
10 a divinity in Beer-Sheba, while the well in the story of the patriarchs, seems to have been
The wealthy.
4
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
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
names have been talked about everywhere.” This is based on a reversal of two letters in the first Hebrew word (Heb.,
4
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.
Ewigkeit” in relation to the tamarisk tree, planted there as a permanent symbol of the conclusion but which are not identical. One of them is in the text of Isaiah 40:28: תוצק ארוב הוהי םלוע יהלא
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
The usual metaphor for death. See Isaiah 6:5 and elsewhere.
10
5
In the Hebrew Bible, there are some expressions that can be compared with םלוע לא הוהי,
of the covenant between Abraham and Abimelek.
rejected all those who err from Your ways; indeed, their deceitfulness is false” and again in Lamentations 1:15: “He
The word “Selah” usually denotes a pause or break in the text. There is no pause here as the condemnation of those
11
5
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
Apart from the example found in Gen 21:33, the Book of Genesis includes several other
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.”
ץראה “the Everlasting God, Yahweh, the creator of the ends of the earth.” But the context of
6
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: ץראה “the Everlasting God, Yahweh, the creator of the ends of the earth.” But the context of
Apart from the example found in Gen 21:33, the Book of Genesis includes several other
6
rejected all those who err from Your ways; indeed, their deceitfulness is false” and again in Lamentations 1:15: “He
this verse is completely different from Abraham’s story concerning the foundation of the sacred
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
12
“Righteous” is a euphemism for the attendants in She’ol.
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.
Von Rad 1972, pp. 186–187; Westermann 1981, p. 422, and the interpretation on p. 427. According to
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
Rav Kook edition of the Tanakh).
Heb., ve-tsuram, with the traditional reading. Their Rock, God, will be the terrors of Sheol. Heb. Levallot is a
13
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.
7
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
answer to his conundrum. Selah, here, signals the break in the text.
Rav Kook edition of the Tanakh).
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
Among the English translations, it is to be found in, for example, the King James Bible (1611/1769), New King
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.
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.
margin.
James Version (1982), New American Standard Bible (1995), New Revised Standard Version (1989), etc. It is also
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”).
16 This would be consistent with the second person in this verse but it would contradict the third-person suffix of

Note the shift in pronoun to the impersonal “you.” The verb in the next verse, tavo’, can be in the second person.
James Version (1982), New American Standard Bible (1995), New Revised Standard Version (1989), etc. It is also Gen 21:33 are to be found in the epigraphic sources.
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
thus in the French translations: Louis Segond (1910, “l’Éternel, Dieu de l’éternité”); Traduction oecuménique de
This would be consistent with the second person in this verse but it would contradict the third-person suffix of
3
Gunkel 1910, p. 236 (םלוע לא means “der ewige Gott”); von Rad 1972, p. 188 (“Gott der Urzeit”); Westermann
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:
1981, p. 428; Jenni 1953, pp. 1–5 (“El/Gott der Ewigkeit”).
“ancestors,” ‘avotav, in the next verse. Or, the verb in the next verse can be in the third person and refer back to
la Bible (1988, 2012, “le Seigneur, le Dieu éternel”), La Bible de Jérusalem (2000, “Yahvé, Dieu de l’Éternité”).
form: “One reaches the generation of one’s ancestors.”
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
See the analysis in Jenni 1953, pp. 16–17.
Herzog 1993, p. 169.
4 See also the German Luther Bibel (1984, “der Herr, der ewige Gott”). 6 The conundrum is: Why should I be afraid as death nears and I realize the depth of my sinfulness? The answer is:
Cross 1962, p. 236.
Jacob 2000, p. 489.
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
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.
45 5 Jacob 2000, p. 489. 32 7 Cross 1962, p. 236. 49

32
26
lived circa 520 BCE. This literary phenomenon of signing has been noted for chapters, see Joshua Berman’s paper. Below we will suggest our own reading of the Let us look closely at both chapters to see how the author works the at-bash: Remembering the Covenant in Beer-Sheba:
th
st
rd
26
32
lived circa 520 BCE. This literary phenomenon of signing has been noted for chapters, see Joshua Berman’s paper. Below we will suggest our own reading of the second line, the second verse with the 21 line. The 3 line with the 20 verse, and so
Ezekiel in his consecration (3, 7-9, 14): pairs. 1. The poet emphasized the key root twice in the opening verses of chapters 1-2, and on. םלוע in Genesis 21:33 and Some Epigraphic Evidence

Ezekiel in his consecration (3, 7-9, 14): pairs. once in the last verse (e.g., תובר , יתבר ,יתבר ( 1, 1, 22; chapter 2 verses 1, 22: 'ה ףא םויב
ָּ
ֹ

ֹ

בֵל יֵשְׁקוּ חַצֵמ יֵקזִח לֵא ָּרְשׂי תיֵב לָּכ י כ יָּלֵא ַעמְשׁ ל םי בא םניֵא י כ ךָיֶלֵא ַעמְשׁ ל וּבאי אלֹ לֵא ָּרְשׂי תיֵבוּ )ז(
ְ
ֹ
ֹ
בֵל יֵשְׁקוּ חַצֵמ יֵקזִח לֵא ָּרְשׂי תיֵב לָּכ י כ יָּלֵא ַעמְשׁ ל םי בא םניֵא י כ ךָיֶלֵא ַעמְשׁ ל וּבאי אלֹ לֵא ָּרְשׂי תיֵבוּ )ז( From Writing Exercise to Literary Masterpiece:

ֹ
ְ
ֹ
ֹ
ָּ
ֹ

ופא
םויב ,ופאב //. It appears that the lamenter is delibratly sending a message to the
הָּמֵה This literary development adds another dimension to the work of the accomplished reader to look for repititons of every type. In 1976, I deciphered the 11th cent BCE Izbet Sarta ostracon and identified the fifth

This literary development adds another dimension to the work of the accomplished
Jan Dušek
הָּמֵה
Hebrew Epigraphy and Biblical Literature
2
ֶ
ָ י
ָ
םָּחְצ מ תַמֻעְל קזָח ךֲָחְצ מ תֶאְו םֶהינְפ תַמֻעְל ם ִִקזֲח ךָינָּפ תֶא י תַתנ הנ ה )ח( scribe who is writing for a wider, literate, audience. On the one hand, the author is 2. Repetition of two-word phrases or items: line as the earliest twenty-two letter abecedary. Albeit a simple writing exercise
ֵ
ָּ
ֵ
ָ
ָּ
ךָינָּפ תֶא י תַתנ הנ ה )ח(
ִִקזֲח
ָ י
ךֲָחְצ מ תֶאְו םֶהינְפ תַמֻעְל ם
ֵ
ֵ
ֶ
scribe who is writing for a wider, literate, audience. On the one hand, the author is
קזָח
םָּחְצ מ תַמֻעְל
Charles University, Prague

:הָּמֵה י רְמ תיֵב י כ םֶהינְפ מ תַחֵת אלְֹו םָּתוֹא א ָּרי ת אלֹ ךֶָחְצ מ י תַתנ רצ מ
רי מָּשְׁכ )ט(
ֹ
ָּ
composing an alphabetic acrostic, and on the other, repeating the same or similar root,
:הָּמֵה י רְמ תיֵב י כ םֶהי ֵֵנְפ מ תַחֵת אלְֹו םָּתוֹא א ָּרי ת אלֹ ךֶָחְצ מ י תַתָּנ רֹ צמ קזָח ָזָח רי מָּשְׁכ )ט( composing an alphabetic acrostic, and on the other, repeating the same or similar root, 1, 2 םחנמ הל ןיא +םיביואל // 1, 21 יביוא לכ + יל םחנמ ןיא executed by one or two novices, this ostracon is an important source for the history of
ָ ק
elementary education in antiquity as well as for the evolution of the alphabet. This

ַַיְו י חוּר תַמֲחַב רַמ ךְֵלֵאָּו י נֵחָּק תַו י נְתאַָּשְׂנ ַחוּרְו )די(
ְ
word or phrase in corresponding sentences, in what is termed an at-bash order, or a
: ה : הָקזָח יַלָּע 'ה דָקָזָח יַלָּע 'ה דיְו י חוּר תַמֲחַב רַמ ךְֵלֵאָּו ינֵחָּק תַו ינְתאַָּשׂנ ַחוּרְו )די( word or phrase in corresponding sentences, in what is termed an at-bash order, or a 3. Synonyms: Aaron Demsky 1. םלוע לא הוהי and Abraham’s story in Gen 21:22–33
ָ
observation has been generally accepted with the exception of one or two naysayers
1
:and for Micah (7,18): 27 chiastic chain. This so-called chain finds a correspondence in the first and last letters, 1 , 8 התורע // , 15 הלותב It is my pleasure to contribute to this volume in honour of Professor Gabriel Barkay, who has
27
chiastic chain. This so-called chain finds a correspondence in the first and last letters,
:and for Micah (7,18):
4. Synonyms + homophones:
3
among the paleographers who did not recognize its cultural significance. Of
ֹ

אוּה דֶסֶח ץֵפָּח י כ וֹפַא דַעָּל קיזֱחֶה אלֹ וֹתָּלֲחנ תי רֵאְשׁ ל עַשֶׁפ לַע רֵבעְו ןוָֹּע אֵשׂנ ךָוֹמ ִָכ ל ֵא יִמ )חי( the second and 21 st letter, and so on. The usual chiastic pattern in biblical and Our friend Gabi Barkay is one of the most prominent archeologists of the biblical dedicated his career to discovering the history of Jerusalem, as well as other places in Israel. I
st
ֹ
ַ
the second and 21 letter, and so on. The usual chiastic pattern in biblical and
לֵא
ִָכ
אוּה דֶסֶח ץֵפָּח י כ וֹפַא דַעָּל קיזֱחֶה
ֹ
)חי(
אלֹ וֹתָּלֲחנ תי רֵאְשׁ ל עַשֶׁפ לַע רֵבעְו ןוָֹּע אֵשׂנ
ֹ
ךָוֹמ

ַ
יִמ

ביוא
1, 7 הידורמו הינע + רצ // 1, 16 )םימ( הדרי יניע יניע +
particular interest was the peh-`ain (and also ḥet-zain) letter order.
And perhaps in Hoshea (1, 7): Canaanite poetry is short a+b+c//c`+b`+a` 33 period noted for his field work and his many publications and especially as a would like to focus on the name and epithet םלוע לא הוהי that the Book of Genesis 21:22–33
33, which is characteristic of oral recitation.
Canaanite poetry is short a+b+c//c`+b`+a` , which is characteristic of oral recitation.
And perhaps in Hoshea (1, 7):
5. Opposite parallels:

םי סוּסְב הָּמָּחְל מְבוּ ב ֶרֶחְבוּ תֶשֶׁקְב םֵעי ִשוֹא אלְֹו םֶהיֵהלֱֹא 'הַב םיִתְע ַׁשוֹהְו םֵח ַרֲא הָּדוּהי תיֵב תֶאְו )ז( The chiastic chain is a long and more complicated pairing of many words. This stimulating lecturer and sought after authority. One of his great achievements, along connects with Beer-Sheba, one of the earliest Yahwistic sanctuaries known in the literary
ְ
1
ְ
// 1, 14 םוק לכוא אל
םי סוּסְב הָּמָּחְל מְבוּ ב ֶרֶחְבוּ תֶשֶׁקְב םֵעיִשוֹא אלְֹו םֶהיֵהלֱֹא 'הַב םיִתְעַׁשוֹהְו םֵח ַרֲא הָּדוּהי תיֵב תֶאְו )ז( The chiastic chain is a long and more complicated pairing of many words. This with his protégé the archeologist, Zachi Devira, is directing The Temple Mount
םי
,
א
לפ

9
דרתו
םי שׁ ָּרָּפְבוּ literary device complements the division of these chapters into almost equal halves, tradition.
6. Transposed order of verbs:
םי שׁ ָּרָּפְבוּ literary device complements the division of these chapters into almost equal halves, Sifting Project founded in November 2004. Under their direction, the Project has
expressed sometimes in different voices, as we noted above. A further guidepost to 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

1
expressed sometimes in different voices, as we noted above. A further guidepost to rescued from oblivion many artifacts that shed light on the history of the Land of
the reader left by the author signaling this pattern, is the doubling of the key word in
7. Chiasm between two parallel stiches:
Identifying the inner structure of Lamentations 1 and 2 the reader left by the author signaling this pattern, is the doubling of the key word in Israel, and especially Jerusalem. the south of Canaan. It provides an explication of the origin of the name of the place of the

Identifying the inner structure of Lamentations 1 and 2 the first verse of both chapters. In order that the chapter holds the readers’ interest, the 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
The French biblical scholar Albert Condamin was probably the first to discern a the first verse of both chapters. In order that the chapter holds the readers’ interest, the 8. In chapter two we find similar sounding words: of Abraham. The story has two focuses. One of them is Abraham’s conclusion of a pact with
28
author uses various types of parallelisms which we will illustrate below.
28
The French biblical scholar Albert Condamin was probably the first to discern a author uses various types of parallelisms which we will illustrate below. His contribution to our understanding of the biblical world is due to Gabi’s ability to Abimelek. According to the story, Abimelek saw that God (םיהלא) was with Abraham in all that
certain repetitive pattern in the acrostics of Lamentations chs. 1 and 2, where a word
,
17
2
2
םעזב //
6
,

םמז רשא

9. Homophones with different meanings:
certain repetitive pattern in the acrostics of Lamentations chs. 1 and 2, where a word This type of structure has been known since the beginning of the 20 century. Even integrate material culture with the literary evidence. Both the Bible and written finds he did and, not wishing to have Abraham as an enemy, Abimelek asked Abraham to swear to
st
or a phrase is repeated in the first and last verse, the second and 21 verse and so on,
th

2, 10 ומדי
13
, 2
ךל המדא

//
\ \
e.g., )בכ ,א ,א( תובר //יתבר or םחנמ הל ןיא )אכ ,ב ,א( ול םחנמ ןיא . He called it ‘concentric so, it has been ignored by most commentators. More recently, it has been outright are aspects of ancient Israelite culture, and at times they complement each other. No him “by God (םיהלא ב)” that he would not deal falsely with him. Abraham agreed to do this (Gen
st
or a phrase is repeated in the first and last verse, the second and 21 verse and so on,
th
This type of structure has been known since the beginning of the 20 century. Even
10. Same lexemes:
29
structure’. This idea was developed to the extreme by Johan Renkema. It was Meir rejected. Adele Berlin has called it “a random event or worse - a delusion of the doubt among Gabi’s greatest discoveries were the two silver amulets incised with 21:22–24) but first he needed to resolve the problem of a well that he had dug (v. 30) and that
34
e.g., )בכ

\ \
,א ,א( תובר //יתבר or םחנמ הל ןיא )אכ ,ב
,א( ול םחנמ ןיא . He called it ‘concentric

so, it has been ignored by most commentators. More recently, it has been outright
19
, 1 //

ינהכ
4 , 1
הינהכ
Weiss who called this pattern AT-BASH but other than giving a few examples from commentator”. In his 35 variants of the Birkat Kohanim (Numb. 6: 24-26), the earliest epigraphic evidence of a
30
34 authoritative commentary, Jacob Klein follows Berlin
29
structure’. This idea was developed to the extreme by Johan Renkema. It was Meir rejected. Adele Berlin has called it “a random event or worse - a delusion of the 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
1
the text, he went on to treat other literary matters. Yehiel Zvi Moscovitz in his claiming that “most of the evidence for this theory is forced and based on the biblical passage.
30
Weiss who called this pattern AT-BASH but other than giving a few examples from commentator”. In his authoritative commentary, Jacob Klein follows Berlin covenant; Abraham gave sheep and oxen to Abimelek, and, moreover, he also gave him seven
35
Hebrew commentary on Lamentations in the Da’at Miqra series does not cite Weiss imagination of the commentator”. Taking this critique in mind, we now turn to To sum up, the poet uses various literary devices to enhance the parallelism emphasizing Izbet Sarta inscription (ca. 1100 BCE)
the text, he went on to treat other literary matters. Yehiel Zvi Moscovitz in his claiming that “most of the evidence for this theory is forced and based on the ewe lambs as a witness that it was indeed Abraham who had dug the well. The place is named
פ
the at-bash structure. In spite of the fact that in the first chapter there is an ע order and
-
but does recognize the pattern and tries his hand at listing the corresponding Lamentations 1-2 and try to understand their structure. In this paper, I want to discuss another case of the interface of epigraphy and the
Hebrew commentary on Lamentations in the Da’at Miqra series does not cite Weiss imagination of the commentator”. Taking this critique in mind, we now turn to Bible, where we find a biblical author who adapted an elementary writing exercise, עבש ראב “Beer-Sheba,” as it was the place where the two men swore the oath (םהינש ועבשנ םש יכ,
ע
31
פ
components. For a thorough study of claims of biblical chiastics in light of these two in the second chapter a - order, the intricate at-bash structure that I have identified v. 31); the name also alludes to the number of seven (עבש) ewe lambs. The new toponym was
I compared the transposed order of peh-`ain in this epigraphic find to its literary
but does recognize the pattern and tries his hand at listing the corresponding Lamentations 1-2 and try to understand their structure. fundamentals of his scribal craft, and made it into a work of sublime poetry. I propose expression in Lamentations 2-4. Subsequently this letter order was found in a
strengthens the claim that both chapters were composed by the same author. I propose
4
31
components. For a thorough study of claims of biblical chiastics in light of these two that in Lamentations chapters 1 and 2, the author created another more complex apparently intended to commemorate the conclusion of the covenant. After the covenant was
that these chapters have evolved from elementary writing exercises like the abecedary
structure, an intricate network linking the first verse with the last – the 22 verse. The made, it is believed that Abraham planted a tamarisk tree in Beer-Sheba, invoking the name of
nd
and the at-bash drill. Ultimately, it was the accomplished poet who composed the Book
Yahweh, the Everlasting God (םלוע לא הוהי םשב םש ארקיו; Gen 21:33). Although the text does
26 See already Azriel Rosenfield, 96 'מע )1992( 110 יניס "ה קרפ הכיאב ןוכיטסורקא", cited by Phillipe of Lamentations and created a new literary expression that eternalizes this traumatic
Aaron Demsky, “A Proto-Canaanite Abecedary Dating from the Period of the
2
Guillaume, "Lamentations 5: the Seventh Acrostic," Journal of Hebrew Scriptures 9 (2009), p 4. 32 Joshua Berman, “Criteria for Establishing Chiastic Structure: Lamentations 1 and 2 as Test Cases”, not tell us explicitly who planted the tree and invoked the name of Yahweh, based on sound
Judges and its Implications for the History of the Alphabet,” Tel Aviv, 4, (1977), pp. 14-27; idem, “The
However, his further reading of the word ‘איבנה’ is forced. Maarav 21/1-2 (2017), pp. 57-69. event giving order to the storm of emotions which it engendered. reasoning, commentators attribute this activity to Abraham; see, for example, the translation
1
;76-37 'מע ,)1989( 52 הרדתק "םילשוריב םוניה ףתכמ ףסכ תויחול לע םינהכה תכרב" ,יאקרב לאירבג Gabriel
33 Gen 9:6 - ךֵפָּשי וֹמָּד םָּדאָָּב םָּדאָָּה םַד ךְֵפשׁ on this literary phenomenon see Wilfred G.E Watson, “Chiastic Barkay, “The Priestly Benedictions on Silver Plaques from Ketef Hinnom in Jerusalem”, Tel Aviv 19/2 ‘Izbet Sartah Ostracon - Ten Years Later”, in: Israel Finkelstein, ed. ‘Izbet Sartah. An Early Iron Age
27

;229 'מע )1993( םישוריפו םינויע הכימ רפס ,ןוגרו לאומש Moshe Greenberg, Ezekiel 1-20 (Garden City,
ֹ
26 See already Azriel Rosenfield, 96 'מע )1992( 110 יניס "ה קרפ הכיאב ןוכיטסורקא", cited by Phillipe Site (BAR International Series 299). (Oxford, 1986), pp 186-197.
1983), p. 69. Patterns in Biblical Hebrew Poetry”, in John W. Welch (ed) Chiasmus in antiquity, Provo, Utah (1981), (1992), pp 139-194; idem et al. “The Amulets from Ketef Hinnom: A New Edition and Evaluation,”
Guillaume, "Lamentations 5: the Seventh Acrostic," Journal of Hebrew Scriptures 9 (2009), p 4. 32 Joshua Berman, “Criteria for Establishing Chiastic Structure: Lamentations 1 and 2 as Test Cases”, BASOR 334 (2004), pp. 41-71. See also Aaron Demsky, Literacy in Ancient Israel (Jerusalem’ 2012),
3
Albert Condamin, “Symmetrical Repetitions in Lamentation Chapters 1-2”, Journal of Theological
Joseph Naveh, “Some Considerations on the Ostracon from 'Izbet Sarta”, IEJ 28, (1978) pp. 31-35,
28
pp 118-169.
However, his further reading of the word ‘איבנה’ is forced. Maarav 21/1-2 (2017), pp. 57-69. pp, 223-224 (Hebrew), where I suggest that these inscribed items reflect the power of writing to free  This study is a result of research funded by the Czech Science Foundation at Charles University in Prague as part
Adele Berlin, Lamentations –A Commentary (Louisville, London, 2002), p. 6. See also Delbert R.
34
Studies 7 (1905), pp. 137-140.
esp. p. 33; Benjamin Sass, The Alphabet at the Turn of the Millennium (Tel Aviv, 2005).
27 Renkema, op.cit., pp. 296-297; 307-309. 33 Hillers, Lamentations Anchor Bible (Garden City, 1992), p. 29: “unconvincing and strained”. the oral blessing from its cultic setting and make it the possession of the individual Judean. See also of the project GA ČR 20-26324S “Scribal traditions in the Aramaean territories of the Levant in the Iron Age:
29

;229 'מע )1993( םישוריפו םינויע הכימ רפס ,ןוגרו לאומש Moshe Greenberg, Ezekiel 1-20 (Garden City,
Gen 9:6 - ךֵפָּשי וֹמָּד םָּדאָָּב םָּדאָָּה םַד ךְֵפשׁ on this literary phenomenon see Wilfred G.E Watson, “Chiastic
ֹ
The order has been identified in different versions of ancient texts, see the Septuagint of Prov 31:25-
4
”
30 Meir Weiss, “`Al megilat Eichah”, Turei Yeshurun 1 (1976), pp. 11-16 (Hebrew). 35 Jacob Klein, Lamentations – Introduction and Commentary (Tel Aviv, Jerusalem, 2017), p. 27 Meir Bar-Ilan .לארשי ינב לע ימש תא ומשו " HUCA 60 (1989), pp 19-31 (Hebrew). centres of scribal cultures and their spread.”
1983), p. 69. Patterns in Biblical Hebrew Poetry”, in John W. Welch (ed) Chiasmus in antiquity, Provo, Utah (1981), 26.
31
28 Yehiel Z. Moscovitz, Eichah, Hamesh Megilot (Jerusalem, 1990), pp. 7-8 (Hebrew). (Hebrew).
pp 118-169.
Albert Condamin, “Symmetrical Repetitions in Lamentation Chapters 1-2”, Journal of Theological
Studies 7 (1905), pp. 137-140. 34 Adele Berlin, Lamentations –A Commentary (Louisville, London, 2002), p. 6. See also Delbert R.
29 Renkema, op.cit., pp. 296-297; 307-309. Hillers, Lamentations Anchor Bible (Garden City, 1992), p. 29: “unconvincing and strained”.
43 34 47
30 Meir Weiss, “`Al megilat Eichah”, Turei Yeshurun 1 (1976), pp. 11-16 (Hebrew). 35 Jacob Klein, Lamentations – Introduction and Commentary (Tel Aviv, Jerusalem, 2017), p. 27
31 Yehiel Z. Moscovitz, Eichah, Hamesh Megilot (Jerusalem, 1990), pp. 7-8 (Hebrew). (Hebrew).