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th
st
rd

on.

From Writing Exercise to Literary Masterpiece:
In 1976, I deciphered the 11th cent BCE Izbet Sarta ostracon and identified the fifth
Hebrew Epigraphy and Biblical Literature
2
line as the earliest twenty-two letter abecedary. Albeit a simple writing exercise

executed by one or two novices, this ostracon is an important source for the history of
Aaron Demsky
elementary education in antiquity as well as for the evolution of the alphabet. This

observation has been generally accepted with the exception of one or two naysayers
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
3
period noted for his field work and his many publications and especially as a
particular interest was the peh-`ain (and also ḥet-zain) letter order.
stimulating lecturer and sought after authority. One of his great achievements, along

with his protégé the archeologist, Zachi Devira, is directing The Temple Mount
Sifting Project founded in November 2004. Under their direction, the Project has
rescued from oblivion many artifacts that shed light on the history of the Land of
Israel, and especially Jerusalem.

His contribution to our understanding of the biblical world is due to Gabi’s ability to
integrate material culture with the literary evidence. Both the Bible and written finds
are aspects of ancient Israelite culture, and at times they complement each other. No
doubt among Gabi’s greatest discoveries were the two silver amulets incised with
variants of the Birkat Kohanim (Numb. 6: 24-26), the earliest epigraphic evidence of a
1
biblical passage.

Izbet Sarta inscription (ca. 1100 BCE)
In this paper, I want to discuss another case of the interface of epigraphy and the

Bible, where we find a biblical author who adapted an elementary writing exercise,
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
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
nd
structure, an intricate network linking the first verse with the last – the 22 verse. The

2
Aaron Demsky, “A Proto-Canaanite Abecedary Dating from the Period of the

Judges and its Implications for the History of the Alphabet,” Tel Aviv, 4, (1977), pp. 14-27; idem, “The
;76-37 'מע ,)1989( 52 הרדתק "םילשוריב םוניה ףתכמ ףסכ תויחול לע םינהכה תכרב" ,יאקרב לאירבג Gabriel
1
‘Izbet Sartah Ostracon - Ten Years Later”, in: Israel Finkelstein, ed. ‘Izbet Sartah. An Early Iron Age
Barkay, “The Priestly Benedictions on Silver Plaques from Ketef Hinnom in Jerusalem”, Tel Aviv 19/2
Site (BAR International Series 299). (Oxford, 1986), pp 186-197.
(1992), pp 139-194; idem et al. “The Amulets from Ketef Hinnom: A New Edition and Evaluation,”
3
BASOR 334 (2004), pp. 41-71. See also Aaron Demsky, Literacy in Ancient Israel (Jerusalem’ 2012),
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
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
The order has been identified in different versions of ancient texts, see the Septuagint of Prov 31:25-
4
”
" HUCA 60 (1989), pp 19-31 (Hebrew).
ינב לע ימש תא ומשו
Meir Bar-Ilan .לארשי
26.

35
5
15
32
Temple (6, 14). For a fuller discussion on these exercises, see my study of elementary
26
acrostics, the best-known is the Paean to a Woman of Valor (chapter 31, 10-31).
chapters, see Joshua Berman’s paper. Below we will suggest our own reading of the
repeated threefold abecedary written in ink on a jar from Kuntilat `Ajrud and second line, the second verse with the 21 line. The 3 line with the 20 verse, and so lived circa 520 BCE. This literary phenomenon of signing has been noted for Judging from elementary writing exercises, like the al-bm drill, we see that the
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
alphabet lends itself to inner division. In chapters 1, 2 and 4, the author has divided
From the later Wisdom literature, cf. Ben-Sira (180 BCE), chapter 51.
pairs.
Ezekiel in his consecration (3, 7-9, 14):

each chapter into halves, or almost halves, changing the subject in order to hear
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

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
ָּ
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 Lamentations יֵקזִח לֵא ָּרְשׂי תיֵב לָּכ י כ יָּלֵא ַעמְשׁ ל םי בא םניֵא י כ ךָיֶלֵא ַעמְשׁ ל וּבאי אלֹ לֵא ָּרְשׂי תיֵבוּ )ז( alternating voices: In chapter 1:1-11a – Zion’s suffering is described in the third
This literary development adds another dimension to the work of the accomplished
הָּמֵה

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 The Book of Lamentations continues to attract scholarly attention. It is a fascinating This literary development adds another dimension to the work of the accomplished
person, vss. 11b-22 – Zion speaks mostly in the first person feminine.
16
ֵ
ֶ
ךָינָּפ תֶא י תַתנ הנ ה )ח(
ִִקזֲח
ֵ
ךֲָחְצ מ תֶאְו םֶהינְפ תַמֻעְל ם

ָ י
ָּ

םָּחְצ מ תַמֻעְל
scribe who is writing for a wider, literate, audience. On the one hand, the author is
קזָח
ָ
קזָח
ֶ
ִִקזֲח

ָ
ָּ
ֵ
ךֲָחְצ מ תֶאְו םֶהינְפ תַמֻעְל ם
ָ י
ךָינָּפ תֶא י תַתנ הנ ה )ח(
םָּחְצ מ תַמֻעְל
ֵ
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 work in that the kinah is traditionally an oral genre practiced in ancient Israel by scribe who is writing for a wider, literate, audience. On the one hand, the author is
Chapter 2:1-10 God is a merciless enemy who destroyed his “foot stool” Jerusalem,
ֹ
ָּ
רי מָּשְׁכ )ט(
ָ
ֵֵנְפ מ תַחֵת אלְֹו םָּתוֹא א ָּרי ת אלֹ ךֶָחְצ מ י תַתָּנ רֹ צמ
: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,
composing an alphabetic acrostic, and on the other, repeating the same or similar root,
st
17
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 women lamenters meqonenot and yet the book is a well-structured literary piece. For vss. 11-17 description by lamenter (1 person); vss. 18-19: Hope for the future: call

ָ
ְ
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(
: : 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
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 the duality of the written and oral forms of this genre, see II Chron 35:25: “Jeremiah for prayer, vss. 20-22 Jerusalem beseeches God.
:and for Micah (7,18): 27 chiastic chain. This so-called chain finds a correspondence in the first and last letters,
chiastic chain. This so-called chain finds a correspondence in the first and last letters,
27
: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: composed laments for Josiah, which all the singers, male and female, recited in their Chapter 3:1-24 First person lamenter; vss. 25-39: Third person lamenter; vss. 40-47:
st
ֹ

ֹ
ַ
the second and 21 letter, and so on. The usual chiastic pattern in biblical and
acrostic. assuming that the audience was somewhat literate would appreciate the laments for Josiah, as is done to this day: they became customary in Israel and are )חי(יִמ לֵאִָכךָוֹמ אלֹ וֹתָּלֲחַנ תי רֵאְשׁ ל עַשֶׁפ לַע רֵבֹעְו ןוָֹּע אֵשֹׂ נ אוּה דֶסֶח ץֵפָּח י כ וֹפַא דַעָּל קי זֱחֶה 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 an
8
First person plural collective personality; vss. 48-66: First person singular - his sorrow
And perhaps in Hoshea (1, 7): Canaanite poetry is short a+b+c//c`+b`+a` 33, which is characteristic of oral recitation.
33
for the fate of his people.
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.
now written in [the book of] Lamentations.” This verse is the main source of Jewish
ְ
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
ו"
The chiastic chain is a long and more complicated pairing of many words. This
tradition attributing the authorship of the book to Jeremiah. םֵח ַרֲא הָּדוּהְי תיֵב תֶאְו )ז(םיִתְעַׁשוֹהְו אלְֹו םֶהיֵהלֱֹא 'הַבםֵעיִשוֹא י סוּסְב הָּמָּחְל מְבוּ ב ֶרֶחְבוּ תֶשֶׁקְב
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( ם Chapter 4 – the collective experience in the Third person plural vss 1-16; 17-22: First
ֹ
ֹ
΄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,
person plural.

literary device complements the division of these chapters into almost equal halves,
םי שׁ ָּרָּפְבוּ
Chapter 5 – breakdown of the alphabetic structure. First person plural – a prayer and
understanding of the alphabet. . םֶהי ֵרֲחאַ הֶת ְשׁי ךְַשֵׁשׁ ךְֶלֶמוּ The Book of Lamentations expresses the deep sorrow on both the personal and the 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

appeal to God to remember Israel’s suffering.
אנ קרפ national level of the destruction of the First Temple, and the ensuing massive the reader left by the author signaling this pattern, is the doubling of the key word in
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
ְ

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
ֹ
deportation as well as the atrocities that the Judeans suffered. The poet gives voice to
28
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
author uses various types of parallelisms which we will illustrate below.
9
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 the national calamity summed up as ‘ein la menaḥem’. “Who will restore the dead to In his choice of introducing different voices, male and female, individual and

ְ
.
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
18
learning to write is to master the alphabet first, by developing manual dexterity in the human community, articulate the inexpressible, turn death into beauty? collective witnesses, he creates an oral bond with his audience. It seems that the Book
st
or a phrase is repeated in the first and last verse, the second and 21 verse and so on, This type of structure has been known since the beginning of the 20 century. Even
certain repetitive pattern in the acrostics of Lamentations chs. 1 and 2, where a word
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 of Lamentations is a striking example of the composition, transmission and
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 The author of the Book of Lamentations takes up the challenge to be that human publication of an ancient literary text – giving it simultaneously a written and an oral
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
29
34
,א( ול םחנמ ןיא . He called it ‘concentric
e.g., )בכ
\ \

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

form.
19
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 comforter of Israel – םחנמה - who will bring order out of chaos. He finds that order in so, it has been ignored by most commentators. More recently, it has been outright
Weiss who called this pattern AT-BASH but other than giving a few examples from commentator”. In his 35
30
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
the alphabet. I would say that the book is a product of ‘alphabetic thinking’. Four of
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
the five chapters are alphabetic acrostics and the fifth chapter, though not an acrostic,
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 This assumption encouraged me to look more closely at the alphabetic acrostics in
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 Lamentations, especially those in the first two chapters. There are two approaches in
is composed of twenty-two verses, influenced by the 22-letter alphabet - creating
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 visual symmetry. By composing the alphabetic acrostics, one gains control over one’s modern commentaries to this book: one is structuralist, relying heavily on 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
31

incomplete.” Most of the other full and abbreviated biblical acrostics are in the book components. For a thorough study of claims of biblical chiastics in light of these two acrostics in order to find an inner connection between the verses; the second
13
20
thoughts and emotions and begins to find solace.
5 Shmuel Ahituv in Ze’ev Meshel, et al, Kuntillet ʻAjrud (Ḥorvat Teman): An Iron Age II Religious Site 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 approach is that of those who emphasize the message and esthetic aspects of the
14
31
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
21
(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 genre, seeing the acrostics as a literary device. Whatever the case, both the oral and
6 Tappy, Ron E., P. Kyle McCarter, Marilyn J. Lundberg, Bruce Zuckerman, "An Abecedary of the
See also Avigdor Hurowitz, “Proverbs 21:22-27 Another Unnoticed Alphabetic Acrostic”, JSOT 92
Mid-Tenth Century B.C.E. from the Judaean Shephelah", BASOR 344 (2006), pp 5–46. 15 written modes were employed by the author(s) to produce this moving composition.
(2001), pp. 121-125. Rosenfield, 96 'מע )1992( 110 יניס "ה קרפ הכיאב ןוכיטסורקא", cited by Phillipe
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
Joshua Berman, “Criteria for Establishing Chiastic Structure: Lamentations 1 and 2 as Test Cases”,
32
See Jacob Klein, Lamentations – Introduction and Commentary (Tel Aviv, Jerusalem, 2017)
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.
16
(Hebrew); Joshua Berman, Lamentations (NCBC; Cambridge: Cambridge University Press, 2023),
Aaron Demsky, "The Interface of Oral and Written Traditions in Ancient Israel: The Case of the
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. 19 Maarav 21/1-2 (2017), pp. 57-69.
27
especially pp. 1-7 for an overview of the genre of lamentations.
syllables. which leads me to believe that those following words "םליע יכלמ לכ" are an explanatory conflate of לכ " Abecedaries", in C. Rico and C. Attucci (eds.), Origins of the Alphabet. Proceedings of the First Polis
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,
ֹ
Institute Interdisciplinary Conference (2015, Oxford: Oxford Scholars Press, pp.17-47.
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 17 26 See already Azriel Rosenfield, 96 'מע )1992( 110 יניס "ה קרפ הכיאב ןוכיטסורקא", cited by Phillipe
Meir Bar-Ilan, Jewish Women, ch. 3, where he argues that chs. 1 and 2 were composed by a woman.
Patterns in Biblical Hebrew Poetry”, in John W. Welch (ed) Chiasmus in antiquity, Provo, Utah (1981),
1983), p. 69.
For ancient Mesopotamia, compare Jerrold S. Cooper, “Genre, Gender and the Sumerian
י
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. 20 32 Joshua Berman, “Criteria for Establishing Chiastic Structure: Lamentations 1 and 2 as Test Cases”,
Johan Renkema, “The Literary Structure of Lamentations (I) and (II)”, in W. van der Meer and J.C.
pp 118-169.
28
Albert Condamin, “Symmetrical Repetitions in Lamentation Chapters 1-2”, Journal of Theological
“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" Lamentations,” JCS 58 (2006), pp 39-57. de Moor (eds.) The Structural Analysis of Biblical and Canaanite Poetry (Shefield, 1988), pp. 294-396.
Maarav 21/1-2 (2017), pp. 57-69.
Studies 7 (1905), pp. 137-140.
However, his further reading of the word ‘איבנה’ is forced.
Adele Berlin, Lamentations –A Commentary (Louisville, London, 2002), p. 6. See also Delbert R.
34
Biblical World (Leiden), (1997), pp. 364-367. 14 See Amos Hakham, Da’at mikra: Psalms, (Jerusalem: Mossad Harav Kook ,1990), vol 1, p. 189 18 Francis Landy, in Robert Alter and Frank Kermode (eds), The Literary Guide to the Bible (London, 21 Meir Weiss “On Megillat ‘Eichah”, Ture Yeshurun 1/3 (Jerusalem, 1966), pp 11-16 (Hebrew); Adele
33 Hillers, Lamentations Anchor Bible (Garden City, 1992), p. 29: “unconvincing and strained”.
29
27 Renkema, op.cit., pp. 296-297; 307-309.
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. 1997), pp. 329-334. Berlin, Lamentations –A Commentary (Louisville, London, 2002), pp. 4-6; Moshe David Cassuto, “The
35
Meir Weiss, “`Al megilat Eichah”, Turei Yeshurun 1 (1976), pp. 11-16 (Hebrew).
Jacob Klein, Lamentations – Introduction and Commentary (Tel Aviv, Jerusalem, 2017), p. 27
30
1983), p. 69. Patterns in Biblical Hebrew Poetry”, in John W. Welch (ed) Chiasmus in antiquity, Provo, Utah (1981),
31
pp 118-169.
28 Yehiel Z. Moscovitz, Eichah, Hamesh Megilot (Jerusalem, 1990), pp. 7-8 (Hebrew). (Hebrew).
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.

37 29 Renkema, op.cit., pp. 296-297; 307-309. 42 Hillers, Lamentations Anchor Bible (Garden City, 1992), p. 29: “unconvincing and strained”.

39
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).