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at the end of the genealogical list from Cain to Enosh (Gen 4:17–26): םשב ארקל לחוה זא
21


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

That their dwelling places will endure for generations,
הוהי “then (men) began to invoke the name of Yahweh” (Gen 4:26);
Westermann.
1

9
1
הוהי “then (men) began to invoke the name of Yahweh” (Gen 4:26);
Westermann.
That their names will be mentioned everywhere.
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

13
But, humans cannot dwell in assets,

A man of assets does not understand that.
21

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.
17

He is like animals that are silenced.
(Gen 12:5b–13:1): הוהי םשב ארקיו הוהיל חבזמ םש
ןביו “and there he built an altar to
place in Beer-Sheba, and Isaac will build there an altar, and he will also invoke there the name

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
done wrong - of the missed opportunities to perform an act of kindness; of the moments of anger;
8

The path of these people is folly for them,
They think that their houses will last forever,
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);
Those who come after them explicitly wish denial.
11
of serious professional and personal mistakes of judgement; of the people one has hurt, some of
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);
9
As one ages and confronts death at closer range, one takes note of those things that one has
That their names will be mentioned everywhere.

15
them deeply. One also takes stock of what one has accomplished, of one’s legacy. Like all older
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.
 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,
done wrong - of the missed opportunities to perform an act of kindness; of the moments of anger;
people, I have been to many cemeteries. They are filled with the tombstones of people who are no
Death is their shepherd.
10
They are like animals that are silenced.
of serious professional and personal mistakes of judgement; of the people one has hurt, some of
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
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);
longer remembered, of people who have descended into silence, as the psalmist puts it. Who
12
The righteous will drive them forth at dawn,
14
The path of these people is folly for them,
them deeply. One also takes stock of what one has accomplished, of one’s legacy. Like all older
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.
describes how Isaac’s son, Jacob/Israel, offers sacrif
describes how Isaac’s son, Jacob/Israel, offers sacrifices to the “God of his father Isaac” (Gen
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):
 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
is recited twice daily in a house of mourning. Perhaps it is a warning to the living; or perhaps it is
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
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”
Indeed, He will take me. Selah.
a comfort to those who are soon to die to know that death brings a silence that is absolute.
14
remembers them? Who remembers their accomplishments? In traditional Jewish ritual, this psalm
Death is their shepherd.
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);
12
epithet םלוע לא is missing in the story.
(Gen 21:33);
is recited twice daily in a house of mourning. Perhaps it is a warning to the living; or perhaps it is
The righteous will drive them forth at dawn,
17
the inherent truth of the biblical text and who is a religiously-observant Jew and a fervent Zionist.

Do not be afraid if you see a man become rich,
13

And their Rock will be the terrors of She’ol, and not a temple, for them.
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,
 in the story of Isaac in Beer-Sheba, when Abraham’s covenant from Beer-Sheba is
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
But God will redeem my soul from She’ol.
Who multiplies the capital of his estate.
16
15

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

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
(which led to some aggressive re-interpretation in rabbinic tradition). For Gabi, as for the psalmist,
translated as “the Lord(/Yahweh), the Everlasting God.” The commentators usually interpret
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
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,

psalm, the psalmist, also a deeply religious person, does not provide for a reward in the afterlife

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-
21:33, but the epithet םלוע לא is missing.
15
(which led to some aggressive re-interpretation in rabbinic tradition). For Gabi, as for the psalmist,
Who multiplies the capital of his estate.

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,
there is the simple truth that the dead cannot take their wealth or their accomplishments with them.
Sheba in older periods, and the Yahwistic Israel took over the name of the divinity and made
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
20

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.

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,
an epithet for Yahweh. This is the
from it
Among all these occurrences, it is only in Gen 21:22–33 that the name of Yahweh is invoked

For one is praised only during one’s life –
To pray this psalm, put yourself in the Presence of God; listen to the call to attention, repeat
from it an epithet for Yahweh. This is the theory held, for example, by Hermann Gunkel,
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
Gerhard von Rad, Claus Westermann, and Ernst Jenni. The theory is based only on the literary
The wealthy.
3
8
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.
The wealthy.
10 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
4
9 The usual metaphor for death. See Isaiah 6:5 and elsewhere.
identified in Beer-Sheba by Yohanan Aharoni. Benno Jacob interpreted םלוע לא as “Gott der
with the commemorative character of the place.
Alternate translation: “Their graves will be their houses forever, their dwelling places for generations, though their
The word “Selah” usually denotes a pause or break in the text. There is no pause here as the condemnation of those
11
4
identified in Beer-Sheba by Yohanan Aharoni. Benno Jacob interpreted םלוע לא as “Gott der
names have been talked about everywhere.” This is based on a reversal of two letters in the first Hebrew word (Heb.,
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
The usual metaphor for death. See Isaiah 6:5 and elsewhere.
10
of the covenant between Abraham and Abimelek.
5
In the Hebrew Bible, there are some expressions that can be compared with םלוע לא הוהי,
but which are not identical. One of them is in the text of Isaiah 40:28: תוצק ארוב הוהי םלוע יהלא
The word “Selah” usually denotes a pause or break in the text. There is no pause here as the condemnation of those
rejected all those who err from Your ways; indeed, their deceitfulness is false” and again in Lamentations 1:15: “He
11
5
of the covenant between Abraham and Abimelek.
who think they can achieve immortality through wealth continues in the next verse. Rather, the pause comes naturally
Apart from the example found in Gen 21:33, the Book of Genesis includes several other
but which are not identical. One of them is in the text of Isaiah 40:28: תוצק ארוב הוהי םלוע יהלא
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:
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
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
“Righteous” is a euphemism for the attendants in She’ol.
12
םלוע תערז תחתמו םדק, a text that he translated as “his (Jeshurun’s) refuge is the God of Old/ Under
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
13
Heb., ve-tsuram, with the traditional reading. Their Rock, God, will be the terrors of Sheol. Heb. Levallot is a
root.)

him are the arms of the Ancient One (ʿôlām),” and he also compared it with Yahweh’s epithet
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
“Righteous” is a euphemism for the attendants in She’ol.
1
Von Rad 1972, pp. 186–187; Westermann 1981, p. 422, and the interpretation on p. 427. According to
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
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.
Further hints permitting us to understand the meaning of Yahweh’s epithet םלוע לא in

of Yahweh” also appears, without the epithet םלוע
לא.
םלוע ךלמ “the ancient/eternal king” in Jeremiah 10:10.
7
14 Westermann, reconstructing the name of Abraham is obvious but not necessary here, because the text in verse 33
The psalmist ends this section by contrasting himself to those who rely on their wealth. With this, he begins the
This section is addressed to a third person, though the psalmist may be talking to his inner self. Hence, the new
15
Among the English translations, it is to be found in, for example, the King James Bible (1611/1769), New King
2
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.

Further hints permitting us to understand the meaning of Yahweh’s epithet םלוע לא in
of Yahweh” also appears, without the epithet םלוע
לא.

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.

margin. the English translations, it is to be found in, for example, the King James Bible (1611/1769), New King
Among
2
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
17
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.
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
The conundrum is: Why should I be afraid as death nears and I realize the depth of my sinfulness? The answer is:
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.
la Bible (1988, 2012, “le Seigneur, le Dieu éternel”), La Bible de Jérusalem (2000, “Yahvé, Dieu de l’Éternité”).
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
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:
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
See also the German Luther Bibel (1984, “der Herr, der ewige Gott”).
6
Herzog 1993, p. 169.
See the analysis in Jenni 1953, pp. 16–17.
Cross 1962, p. 236.
7
form: “One reaches the generation of one’s ancestors.”
Gunkel 1910, p. 236 (םלוע לא means “der ewige Gott”); von Rad 1972, p. 188 (“Gott der Urzeit”); Westermann
Jacob 2000, p. 489.
3 5
Do not think that worldly success can save you from death; death is being silenced forever.

1981, p. 428; Jenni 1953, pp. 1–5 (“El/Gott der Ewigkeit”).

6
See the analysis in Jenni 1953, pp. 16–17.
4
Herzog 1993, p. 169.
49
32
5
7
Cross 1962, p. 236.

Jacob 2000, p. 489.

“Abraham aber pflanzte eine Tamariske in Beerseba …” by Gerhard von Rad and Claus Among all these occurrences, it is only in Gen 21:22–33 that the name of Yahweh is invoked

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
th
rd
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
4. Synonyms + homophones:
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
1, 7 הידורמו הינע + רצ // 1, 16 )םימ( הדרי יניע יניע +

ביוא
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

לפ
א
1
םי

// 1, 14 םוק לכוא אל
9
דרתו
,
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
,

םעזב //

2
6
,
2
17
םמז רשא
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
//

ךל המדא
13

, 2
2, 10 ומדי
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
19
ינהכ
, 1 //

4 , 1
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
-
the at-bash structure. In spite of the fact that in the first chapter there is an ע order and
פ

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
in the second chapter a - order, the intricate at-bash structure that I have identified
פ
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
;76-37 'מע ,)1989( 52 הרדתק "םילשוריב םוניה ףתכמ ףסכ תויחול לע םינהכה תכרב" ,יאקרב לאירבג Gabriel
1
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.

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