Page 65 - Step and repeat document 1

Remembering the Covenant in Beer-Sheba:

Let us look closely at both chapters to see how the author works the at-bash: second line, the second verse with the 21 line. The 3 line with the 20 verse, and so
st
rd
th
1. The poet emphasized the key root twice in the opening verses of chapters 1-2, and םלוע in Genesis 21:33 and Some Epigraphic Evidence

once in the last verse (e.g., תובר , יתבר ,יתבר ( 1, 1, 22; chapter 2 verses 1, 22: 'ה ףא םויב on.
From Writing Exercise to Literary Masterpiece:
ופא
םויב ,ופאב //. It appears that the lamenter is delibratly sending a message to the
In 1976, I deciphered the 11th cent BCE Izbet Sarta ostracon and identified the fifth

reader to look for repititons of every type. Jan Dušek
Hebrew Epigraphy and Biblical Literature
2
2. Repetition of two-word phrases or items: line as the earliest twenty-two letter abecedary. Albeit a simple writing exercise
Charles University, Prague

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
elementary education in antiquity as well as for the evolution of the alphabet. This
3. Synonyms: Aaron Demsky 1. םלוע לא הוהי and Abraham’s story in Gen 21:22–33
1 , 8 התורע // , 15 הלותב observation has been generally accepted with the exception of one or two naysayers
1
It is my pleasure to contribute to this volume in honour of Professor Gabriel Barkay, who has
Our friend Gabi Barkay is one of the most prominent archeologists of the biblical among the paleographers who did not recognize its cultural significance. Of
4. Synonyms + homophones:
3

ביוא
1, 7 הידורמו הינע + רצ // 1, 16 )םימ( הדרי יניע יניע +
period noted for his field work and his many publications and especially as a dedicated his career to discovering the history of Jerusalem, as well as other places in Israel. I
particular interest was the peh-`ain (and also ḥet-zain) letter order.
5. Opposite parallels:
stimulating lecturer and sought after authority. One of his great achievements, along would like to focus on the name and epithet םלוע לא הוהי that the Book of Genesis 21:22–33

// 1, 14 םוק לכוא אל
א
1

9
,
דרתו
לפ
םי
with his protégé the archeologist, Zachi Devira, is directing The Temple Mount connects with Beer-Sheba, one of the earliest Yahwistic sanctuaries known in the literary
6. Transposed order of verbs: tradition.
Sifting Project founded in November 2004. Under their direction, the Project has
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
rescued from oblivion many artifacts that shed light on the history of the Land of
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
Israel, and especially Jerusalem.

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. In chapter two we find similar sounding words:
His contribution to our understanding of the biblical world is due to Gabi’s ability to of Abraham. The story has two focuses. One of them is Abraham’s conclusion of a pact with
2
םעזב //
,
םמז רשא

,
2

6
17
integrate material culture with the literary evidence. Both the Bible and written finds Abimelek. According to the story, Abimelek saw that God (םיהלא) was with Abraham in all that
9. Homophones with different meanings:
he did and, not wishing to have Abraham as an enemy, Abimelek asked Abraham to swear to
are aspects of ancient Israelite culture, and at times they complement each other. No
2, 10 ומדי
, 2
13
ךל המדא

//

him “by God (םיהלא ב)” that he would not deal falsely with him. Abraham agreed to do this (Gen
doubt among Gabi’s greatest discoveries were the two silver amulets incised with
10. Same lexemes:

הינהכ
, 1 //
4 , 1
19
ינהכ
variants of the Birkat Kohanim (Numb. 6: 24-26), the earliest epigraphic evidence of a 21:22–24) but first he needed to resolve the problem of a well that he had dug (v. 30) and that
This word appears only twice in this chapter in these corresponding verses.
biblical passage. had been seized by Abimelek’s servants; this is the second focus. Finally, the two men made a
1
covenant; Abraham gave sheep and oxen to Abimelek, and, moreover, he also gave him seven
To sum up, the poet uses various literary devices to enhance the parallelism emphasizing Izbet Sarta inscription (ca. 1100 BCE)
In this paper, I want to discuss another case of the interface of epigraphy and 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

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,
in the second chapter a - order, the intricate at-bash structure that I have identified
פ
ע
I compared the transposed order of peh-`ain in this epigraphic find to its literary
fundamentals of his scribal craft, and made it into a work of sublime poetry. I propose v. 31); the name also alludes to the number of seven (עבש) ewe lambs. The new toponym was
strengthens the claim that both chapters were composed by the same author. I propose
4
expression in Lamentations 2-4. Subsequently this letter order was found in a
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
nd
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
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
of Lamentations and created a new literary expression that eternalizes this traumatic
2
Aaron Demsky, “A Proto-Canaanite Abecedary Dating from the Period of the
not tell us explicitly who planted the tree and invoked the name of Yahweh, based on sound
event giving order to the storm of emotions which it engendered. reasoning, commentators attribute this activity to Abraham; see, for example, the translation
Judges and its Implications for the History of the Alphabet,” Tel Aviv, 4, (1977), pp. 14-27; idem, “The
1
;76-37 'מע ,)1989( 52 הרדתק "םילשוריב םוניה ףתכמ ףסכ תויחול לע םינהכה תכרב" ,יאקרב לאירבג Gabriel
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
(1992), pp 139-194; idem et al. “The Amulets from Ketef Hinnom: A New Edition and Evaluation,” Site (BAR International Series 299). (Oxford, 1986), pp 186-197.
BASOR 334 (2004), pp. 41-71. See also Aaron Demsky, Literacy in Ancient Israel (Jerusalem’ 2012),
3
Joseph Naveh, “Some Considerations on the Ostracon from 'Izbet Sarta”, IEJ 28, (1978) pp. 31-35,
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
esp. p. 33; Benjamin Sass, The Alphabet at the Turn of the Millennium (Tel Aviv, 2005).
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:
4
The order has been identified in different versions of ancient texts, see the Septuagint of Prov 31:25-
Meir Bar-Ilan .לארשי ינב לע ימש תא ומשו " HUCA 60 (1989), pp 19-31 (Hebrew). centres of scribal cultures and their spread.”
”
26.

46 35
repeated threefold abecedary written in ink on a jar from Kuntilat `Ajrud and Temple (6, 14). For a fuller discussion on these exercises, see my study of elementary 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
5
32
26
26
32
11
afterwards the ḥet-zain order as well as two others (waw-he and lamed-kaf) turned up scribal education. 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
pairs.
Ezekiel in his consecration (3, 7-9, 14):
in the Tel Zayit inscription. In spite of their obvious differences and the separation of Ezekiel in his consecration (3, 7-9, 14): ֹ ֹ ָּ ֹ ֹ pairs.
6

לֵא ָּרְשׂי תיֵב לָּכ י כ יָּלֵא ַעמְשׁ ל םי בא םניֵא י כ ךָיֶלֵא ַעמְשׁ ל וּבאי אלֹ לֵא ָּרְשׂי תיֵבוּ )ז(
יֵקזִח
בֵל יֵשְׁקוּ חַצֵמ

ְ
ֹ
ָּ
ֹ
ְ

ֹ
ֹ
over 500 years, both the Izbet Sartah ostracon and the Book of Lamentations Then the teacher tested the novice by various simple writing exercises or permutations 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(
הָּמֵה This literary development adds another dimension to the work of the accomplished
This literary development adds another dimension to the work of the accomplished
הָּמֵה
preserved a scribal tradition that may have been a local Israelite one, beginning in the of the alphabet. Notably, it was the at-bash exercise that best challenged the cognitive 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
ָּ
ָ י
ֵ
ֵ
ָ
ֶ
ֶ
ָּ
ֵ
ֵ
ָ
ָ י
7
premonarchial era and extending into the post exilic period. Indeed, both respective skills of the learner to move beyond learning the letters by rote. Jeremiah, assuming 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
א קרפ הכיא

ֹ
ָּ
רי מָּשְׁכ )ט(
ָ
composing an alphabetic acrostic, and on the other, repeating the same or similar root,
ֵֵנְפ מ תַחֵת אלְֹו םָּתוֹא א ָּרי ת אלֹ ךֶָחְצ מ י תַתָּנ רֹ צמ
texts, are actually at opposite ends of literacy, i.e., one a beginner’s exercise, while the that his audience was minimally literate, applied the at-bash exercise to enhance his :הָּמֵה י רְמ תיֵב י כ םֶהי :הָּמֵה י רְמ תיֵב י כ םֶהינְפ מ תַחֵת אלְֹו םָּתוֹא א ָּרי ת אלֹ ךֶָחְצ מ י תַתנ רצ מ קזָח קָזָח רי מָּשְׁכ )ט( composing an alphabetic acrostic, and on the other, repeating the same or similar root,
word or phrase in corresponding sentences, in what is termed an at-bash order, or a
: : הָקזָח יַלָּע 'ה דהָקָזָח 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
ָ
ְ

ַַיְו י חוּר תַמֲחַב רַמ ךְֵלֵאָּו י נֵחָּק תַו י נְתאַָּשְׂנ ַחוּרְו )די(

other an accomplished literary work. In my opinion, the poet chose this form as a prophecy and encourage his audience to actively decipher it. These prophesies
:and for Micah (7,18): 27 chiastic chain. This so-called chain finds a correspondence in the first and last letters,
27
chiastic chain. This so-called chain finds a correspondence in the first and last letters,
:and for Micah (7,18):
challenge to his artistic prowess to express his thoughts in this tight alphabetic illustrate the application of writing drills in creating literary compositions:
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
ַ

ֹ
st
ֹ
the second and 21 letter, and so on. The usual chiastic pattern in biblical and
ֹ
ַ
ֹ

8
acrostic. assuming that the audience was somewhat literate would appreciate the אוּה דֶסֶח ץֵפָּח י כ וֹפַא דַעָּל קיזֱחֶה אלֹ וֹתָּלֲחנ תי רֵאְשׁ ל עַשֶׁפ לַע רֵבעְו ןוָֹּע אֵשׂנ ךָוֹמ ִָכ לֵא יִמ )חי(
33, which is characteristic of oral recitation.
And perhaps in Hoshea (1, 7): Canaanite poetry is short a+b+c//c`+b`+a` 33
aesthetically pleasing structure. Likewise, whoever uses the expression “from A to Z” הכ קרפ הימרי And perhaps in Hoshea (1, 7): Canaanite poetry is short a+b+c//c`+b`+a` , which is characteristic of oral recitation.
ְ
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
to express completeness, or alternately ת דע ף"ל מ - א (BT Shabbat 55 a), or “from :יָּדָּמ יֵכְלַמ לָּכ תֵאְו םָּליֵע יֵכְלַמ לָּכ תֵאְו 12 י רְמ ז יֵכְלַמ לָּכ תֵאְו )הכ( 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
ו"
ְ
ֹ
΄Aλφα to ΄Ωμέγα” (Revelation 22:13) is assuming that the listener has a basic הָּמָּדֲאָּה י ֵנְפ לַע רֶשֲׁא ץ ֶראָָּה תוֹכְלְמַמַה לָּכ תֵאְו וי חאָ לֶא שׁי א םי קח ְרָּהְו םי ברְקַה ןוֹפָּצַה יֵכְלַמ לָּכ תֵאְו )וכ( םי שׁ ָּרָּפְבוּ literary device complements the division of these chapters into almost equal halves,
ֹ
םי שׁ ָּרָּפְבוּ
literary device complements the division of these chapters into almost equal halves,
understanding of the alphabet. . םֶהי ֵרֲחאַ הֶת ְשׁי ךְַשֵׁשׁ ךְֶלֶמוּ expressed sometimes in different voices, as we noted above. A further guidepost to
expressed sometimes in different voices, as we noted above. A further guidepost to
אנ קרפ 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
the reader left by the author signaling this pattern, is the doubling of the key word in
ֹ
Scribal training . תי חְשַׁמ ַחוּר יָּמָּק בֵל יֵבְשֹׁ - י לֶאְו לֶבָּב - לַע רי עֵמ יננ ה 'ה רַמאָ הכ א 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

ְ
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
28
author uses various types of parallelisms which we will illustrate below.
ְ

Abecedaries are the basic writing exercises in all alphabetic cultures. The first step in םיוֹגַּב לֶבָּב הָּמַשְׁל הָּתיָּה ךְיֵא ץ ֶראָָּה - לָּכ תַל הְת שֵׂפָּת תַו ךְַשׁ ֵשׁ הָּדְכְלנ ךְיא ֵ אמ
9
.
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.
certain repetitive pattern in the acrostics of Lamentations chs. 1 and 2, where a word

learning to write is to master the alphabet first, by developing manual dexterity in
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
st
or a phrase is repeated in the first and last verse, the second and 21 verse and so on,
th
copying the form of the letters, and second, by memorizing their order, usually aided The next step takes the writer out of the school allowing him/her to practice literary
\ \
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
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
by a mnemonic song. This elementary stage is reflected in the number of abecedaries creativity in composing an acrostic poem. One of the earliest examples is the
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
34
,א( ול םחנמ ןיא . He called it ‘concentric
\ \

,א ,א( תובר //יתבר or םחנמ הל ןיא )אכ ,ב

e.g., )בכ
found in Hebrew epigraphy and in Ammonite seals (written in negative). Another incomplete acrostic in Nahum, chapter 1. It is no surprise that this genre appears in so, it has been ignored by most commentators. More recently, it has been outright
30
Weiss who called this pattern AT-BASH but other than giving a few examples from commentator”. In his 35
34 authoritative commentary, Jacob Klein follows Berlin
29
learning exercise was using the alphabet to order and recall information, particularly the seventh century BCE prophesy. I have argued that, already in the 8 century BCE, 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
th
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
30
10
35
personal names. I proposed that the prophet Zechariah alphabetized the names of the there was a notable increase in literacy in ancient Israel. This phenomenon of an Weiss who called this pattern AT-BASH but other than giving a few examples from commentator”. In his authoritative commentary, Jacob Klein follows Berlin
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
donors (Helem, Tuvia and Yedayah) who sent gifts to the treasury of the Second incomplete acrostic is noted in Song of Songs Rabba 1, 7: “This poet when making an 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
but does recognize the pattern and tries his hand at listing the corresponding Lamentations 1-2 and try to understand their structure.
alphabetic (acrostic), at times will complete it and at other times will leave it 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
31
13 components. For a thorough study of claims of biblical chiastics in light of these two
5 Shmuel Ahituv in Ze’ev Meshel, et al, Kuntillet ʻAjrud (Ḥorvat Teman): An Iron Age II Religious Site incomplete.” Most of the other full and abbreviated biblical acrostics are in the book but does recognize the pattern and tries his hand at listing the corresponding Lamentations 1-2 and try to understand their structure.
on the Judah-Sinai Border (Jerusalem, 2012); idem, Shmuel Ahituv. "Notes on the Kuntillet 'Ajrud of Psalms (Psalms 9-10, 25, 34, 37, 112, 114, 119, 145. Chapter 119 is notable for 31
14
Inscriptions", Eshel, Esther; Levin, Yigal (eds.). "See, I will bring a scroll recounting what befell me" components. For a thorough study of claims of biblical chiastics in light of these two
(Ps 40:8): Epigraphy and Daily Life from the Bible to the Talmud. (2014, Göttingen), pp. 29–38. the eightfold repetition of the letters of the alphabet; The Book of Proverbs has several
6 Tappy, Ron E., P. Kyle McCarter, Marilyn J. Lundberg, Bruce Zuckerman, "An Abecedary of the
Mid-Tenth Century B.C.E. from the Judaean Shephelah", BASOR 344 (2006), pp 5–46.
7 Mitchel First, "Using the Pe–Ayin Order of the Abecedaries of Ancient Israel to Date the Book of 11 Aaron Demsky, Literacy (Jerusalem, 2012), ch. 4, pp. 169-182; Nahman Avigad and Benjamin Sass, 26 See already Azriel Rosenfield, 96 'מע )1992( 110 יניס "ה קרפ הכיאב ןוכיטסורקא", cited by Phillipe
Psalms,” Journal for the Study of the Old Testament, 38(4) (2014), pp. 471-485. Corpus of West Semitic Stamp Seals (Jerusalem, 1997), pp. 366-371. 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”,
8 Compare other structured literary works like the 14-line sonnet or the 3-line haiku with 5-7-5 12 If the original text had the more difficult יכמז and not ירמז - if so, it’s an at-bash equivalent of "םליע" However, his further reading of the word ‘איבנה’ is forced. Maarav 21/1-2 (2017), pp. 57-69.
27
syllables. which leads me to believe that those following words "םליע יכלמ לכ" are an explanatory conflate of לכ " 33 Gen 9:6 - ךֵפָּשי וֹמָּד םָּדאָָּב םָּדאָָּה םַד ךְֵפשׁ on this literary phenomenon see Wilfred G.E Watson, “Chiastic
ֹ

;229 'מע )1993( םישוריפו םינויע הכימ רפס ,ןוגרו לאומש Moshe Greenberg, Ezekiel 1-20 (Garden City,
9 Marshall McLuhan and Robert K. Logan, “Alphabet, Mother of Invention,” Et Cetera A Journal "ירמז יכלמ (see the same phenomenon in I Chron. 5, 26). Note also that in Jeremiah 25 and Jeremiah 51 26 See already Azriel Rosenfield, 96 'מע )1992( 110 יניס "ה קרפ הכיאב ןוכיטסורקא", cited by Phillipe
1983), p. 69.
Patterns in Biblical Hebrew Poetry”, in John W. Welch (ed) Chiasmus in antiquity, Provo, Utah (1981),
Devoted to the Role of Symbols in Human Behavior 34 (1977), pp. 373-383; Aaron Demsky, the code names מק בל , ךשש have a parallel לבב, so there should be no mistake. 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”,
י
28
Albert Condamin, “Symmetrical Repetitions in Lamentation Chapters 1-2”, Journal of Theological
pp 118-169.
“Abecedaries”, in William W. Hallo (ed.), The Context of Scripture-Vol. 1: Canonical Texts from the 13 "הל לסחימ תילד ןינמזו הל לסחמ ןינמז ,אתיב אפלא דיבע דכ אנטייפ ןידה" However, his further reading of the word ‘איבנה’ is forced. Maarav 21/1-2 (2017), pp. 57-69.
34
Studies 7 (1905), pp. 137-140.
Adele Berlin, Lamentations –A Commentary (Louisville, London, 2002), p. 6. See also Delbert R.
Biblical World (Leiden), (1997), pp. 364-367. 14 See Amos Hakham, Da’at mikra: Psalms, (Jerusalem: Mossad Harav Kook ,1990), vol 1, p. 189 27 Renkema, op.cit., pp. 296-297; 307-309. 33 Hillers, Lamentations Anchor Bible (Garden City, 1992), p. 29: “unconvincing and strained”.
29
Gen 9:6 - ךֵפָּשי וֹמָּד םָּדאָָּב םָּדאָָּה םַד ךְֵפשׁ on this literary phenomenon see Wilfred G.E Watson, “Chiastic
ֹ
;229 'מע )1993( םישוריפו םינויע הכימ רפס ,ןוגרו לאומש Moshe Greenberg, Ezekiel 1-20 (Garden City,

10 Jack Goody, The Domestication of the Savage Mind (Cambridge, 1977), p 111. footnote 9. He suggests that the original orders of the letters of this chapter were peh-ayin. 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
1983), p. 69. Patterns in Biblical Hebrew Poetry”, in John W. Welch (ed) Chiasmus in antiquity, Provo, Utah (1981),
31
Albert Condamin, “Symmetrical Repetitions in Lamentation Chapters 1-2”, Journal of Theological
pp 118-169.
28 Yehiel Z. Moscovitz, Eichah, Hamesh Megilot (Jerusalem, 1990), pp. 7-8 (Hebrew). (Hebrew).
Studies 7 (1905), pp. 137-140. 34 Adele Berlin, Lamentations –A Commentary (Louisville, London, 2002), p. 6. See also Delbert R.
44 37 29 Renkema, op.cit., pp. 296-297; 307-309. 42 Hillers, Lamentations Anchor Bible (Garden City, 1992), p. 29: “unconvincing and strained”.

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).