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:ומדנ תומהבכ לשמנ
been an abbreviation for םלע תב “Haus der Ewigkeit, Grab,” but he was unable to come to a

Rich and poor together.

He is like animals that are silenced.

2. Epigraphic sources
4
תומכח רבדי יפ

My mouth will speak wisdom

15
14
Cross mentioned three comparanda in the epigraphic and other sources whose reading is
:תונובת יבל תוגהו
And the meditations of my heart, understanding.
The Text with Commentary
The meaning of םלע can be fixed on the basis of what is written in the inscription, and
5 uncertain and whose comparative value is weak. Furthermore, he also quoted the Phoenician

I will tune my ear to metaphor,
ינזא לשמל הטא
Psalm 49

יח
I will present my conundrum with music.
:יתד
רונכב
-

on the location in which the inscription was originally placed. Pierre Montet discovered the
inscription from the South Gate in Karatepe, which mentions םלע שמש (Phu/A III, 19), and he

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

3
1
A conundrum concerning death

compared it with the Ugaritic šapšu ʿālami “the eternal sun.” François Bron’s translation of
sarcophagus with Aḥirom’s inscription in 1923 in the royal necropolis of Byblos, in an
9
ער ימיב אריא המל
6
Why should I be fearful in times of peril,
The Text with Commentary
16
10
2 underground chamber along with other two sarcophagi. The tomb had been looted before the
םלע שמש in the Karatepe inscription is “le Soleil de l’éternité.” However, the authors of the
Psalm 49
When sin entangles my feet?
Hear this, all peoples.

:ינבוסי יבקע ןוע

Listen, all who dwell on earth --
latest edition of the inscriptions from Karatepe preferred to leave the word םלע untranslated:
archaeologists explored it, so it is unclear how it was originally furnished. In the inscription on
3
1
3 A conundrum concerning death
Ordinary people and those who are privileged,
There are those who trust in their fortune,
םליח-לע םיחטבה
7
rd
“Šamaš-ʿolam.” Finally, Cross mentioned his own reading of a proto-Canaanite inscription
11
the sarcophagus, line 1, the verb ̇התש is a 3 pers. m. sg. qal perf. form of the verb תיש “to

4
Rich and poor together.
Who boast of their great wealth.
וללהתי םרשע ברבו

2
17
place,” “to put,” with a 3 pers. m. sg. pronominal suffix. The antecedent of the suffix was
4 Hear this, all peoples. rd
that mentions ʾl ḏ ʿlm, vocalised ʾil ḏ ʿōlami “El, the ancient (or Eternal) One.” In the light of
8
But, no man can save even his brother.
שיא הדפי הדפ-אל חא
My mouth will speak wisdom
Listen, all who dwell on earth --
ורפכ םיהלאל ןתי
And the meditations of my heart, understanding.
-
He cannot pay God for atonement for him.
אל
̇התש means “he (= Ittobaʿal)
this evidence and other similar texts, he concluded concerning the biblical epithet םלוע לא that
·
3 either the sarcophagus or the remains of Aḥirom. The phrase םלעב
Ordinary people and those who are privileged,
5
9
ושפנ ןוידפ רקיו
I will tune my ear to metaphor,
Even if the redemption price for him be steep,
Rich and poor together.
4
13
its original meaning was “El, lord of Eternity” or “El, the Ancient One.”
5 conclusion to be drawn from the position of the
placed him/it in the ʿlm.” The logical
He will cease to exist forever.

םלועל לדחו
I will present my conundrum with music.

4
My mouth will speak wisdom
sarcophagus containing Aḥirom’s remains in the underground room is that the םלע is the

There is other epigraphic evidence which may shed a different light on the meaning of
And the meditations of my heart, understanding.

חצנל דוע-יחיו
Why should I be fearful in times of peril,

6 5
I will tune my ear to metaphor,
18
underground chamber. Translating םלע as “eternity” is much less suitable in the context. The
Yahweh’s epithet םלוע לא in Gen 21:33 and which Cross did not take into account in his analysis.
5
When sin entangles my feet?
6
And not see the grave?!
תחשה הארי אל

I will present my conundrum with music.

chamber was apparently not easily accessible, and the inscription on the sarcophagus says
The word
11 םלע is attested in three inscriptions whose content is connected with a deceased person

Indeed, any person will see that wise men die. ותומי םימכח הארי יכ
6
7 Why should I be fearful in times of peril,

There are those who trust in their fortune,
Together, the fool and the ignorant, perish ודבאי רעבו ליסכ דחי sarcophagus of
or his/her commemoration. It occurs in the Phoenician inscription on the
nothing about the commemorative rituals for the deceased king performed by his descendants
6
When sin entangles my feet?
:םליח םירחאל ובזעו

Who boast of their great wealth.
And leave their wealth to others.
Aḥirom from Byblos, and also in two inscriptions from the kingdom of Samʾal/Yʾdy. In all three
and/or successors. Nevertheless, the aim of the inscription on the sarcophagus was probably to
8
But, no man can save even his brother.

There are those who trust in their fortune,
7
remind a potential reader who might penetrate the underground chamber of the identity of the
12 inscriptions, the word םלע refers to a specific location.
He cannot pay God for atonement for him.
םלועל ומיתב םברק
They think that their houses will last forever,
Who boast of their great wealth.
9
Even if the redemption price for him be steep,
That their dwelling places will endure for generations, רדו רודל
ש

מ
םתונכ
The tenth-century BCE Phoenician mortuary inscription on the sarcophagus of Aḥirom
8 person placed in it.
But, no man can save even his brother.
He will cease to exist forever.
That their names will be mentioned everywhere תומדא ילע םתומשב וארק
He cannot pay God for atonement for him.
from Byblos (KAI 1) mentions םלע at the beginning of the inscription:
The word םלע is also used in two eighth-century BCE inscriptions from the kingdom of
13
But, humans cannot dwell in assets,
ןילי-לב רקיב םדאו
9
Even if the redemption price for him be steep,
Samʾal/Yʾdy in a context similar to the Aḥirom inscription, in the mortuary inscription of Ktmw,
10

:ומדנ תומהבכ לשמנ

Can one live forever?!
They are like animals that are silenced.
He will cease to exist forever.
And not see the grave?!
The path of these people is folly for them, ומל לסכ םכרד הז
14

לעפ ז
םלעב
·
·
ןרא “the sarcophagus
·
and in the inscription of Panamuwa I on the statue of Hadad.
·
הבא
םרחא ןב
םרחאל
·
̇התש כ
·
·
לעבת]א[
10
11
Can one live forever?!
Those who come after them explicitly wish denial. לס וצרי םהיפב םהירחאו
Indeed, any person will see that wise men die.

that Ittobaʿal, son of Aḥirom, the king of Byblos, made for Aḥirom his father, when he
The word םלע occurs in line 2 of the mortuary stela inscription of Ktmw, which was
And not see the grave?!
15
ותש לואשל ןאצכ
Together, the fool and the ignorant, perish

They have been herded to She’ol.
11
Indeed, any person will see that wise men die.
placed him/it in ʿlm” (Inscription of Aḥirom, line 1)

discovered by the team of the University of Chicago in 2008 in Zincirli and published by Dennis
Death is their shepherd.
And leave their wealth to others.
7
םערי תומ

Together, the fool and the ignorant, perish
The righteous will drive them forth at dawn, רקבל םירשי םב ודריו
19
Pardee:

7

And leave their wealth to others.
םרוצו
And their Rock will be the terrors of She’ol, לואש תולבל
3
This psalm is a meditation on death. It is written in the style of wisdom literature; that is, as a conundrum or puzzle.
Jenni attempted to analyse the meaning of this occurrence of םלע. He mentioned the possible

:ול לבזמ
and not a temple, for them.

It clearly has four parts: the introduction (2-5); the conundrum itself (6); the condemnation of those who think they
16
3
But God will redeem my soul from She’ol. לואש דימ ישפנ הדפי םיהלא-ךא
This psalm is a meditation on death. It is written in the style of wisdom literature; that is, as a conundrum or puzzle.
\ 1 \
ימלע ד
German equivalents such as “Ruhestätte” or “Ewigkeit,” and also suggested that םלעב may have
\ 2 \
ריסב התו תמשו ייח
“/1/ I am Ktmw, servant of
\
ב בצנ ̇יל תנק ̇י̇ז ומנפ דבע ומתכ ךנא
can achieve immortality through wealth with a closing verse of affirmation (7-16); and an address to a third person
It clearly has four parts: the introduction (2-5); the conundrum itself (6); the condemnation of those who think they

הלס ינחקי יכ

Indeed, He will take me. Selah.
with the same theme (17-21). The verses on the outer margin are addressed to the general reader. The verses on the
Panamuwa, who commissioned for myself (this) stele while /2/ still living. I placed it in
can achieve immortality through wealth with a closing verse of affirmation (7-16); and an address to a third person
first indented margin are an aside. And the verses on the second indented margin are addressed to a specific person;

with the same theme (17-21). The verses on the outer margin are addressed to the general reader. The verses on the
20
my eternal chamber(?).”
or perhaps to the psalmist’s inner self. Note the revised ascription, the traditional ascriptions being notoriously
17
שיא רשעי-יכ ארית לא

Do not be afraid if you see a man become rich,
8
first indented margin are an aside. And the verses on the second indented margin are addressed to a specific person;
Cross 1962, pp. 236–238. The place name bt ʿrm(m) (= bêt ʿôlām?) is mentioned in the list of towns allegedly
or perhaps to the
incomprehensible. psalmist’s inner self. Note the revised ascription, the traditional ascriptions being notoriously
conquered during Shishak’s campaign in the late tenth century BCE. The name of the god Οὐλωμός is reported by

Who multiplies the capital of his estate.

יכ
ותיב דובכ הברי
the Neoplatonic philosopher Damascius as mentioned in the Phoenician cosmogony of Mochus (Damascius, De
The invocation of heaven and earth as witnesses is widespread in Scripture, as is the invocation of all levels of
4
incomprehensible.
18
For, in his death, he cannot take everything with him, לכה חקי ותומב אל יכ

primis principiis, ed. Kopp 1826, 125, p. 385). The incantation text from Arslan Tash of uncertain reading, dated
4
The invocation of heaven and earth as witnesses is widespread in Scripture, as is the invocation of all levels of
society. Note, too, the a-b-b-a structure in verse 3 (poor, rich, rich, poor).

-
His fortune does not go down after him.
ודובכ וירחא דרי

Jenni 1952, pp. 207–208.
to the seventh century BCE, reads: krt. ln. ʾlt ʿlm ʾšr<t>. krt ln “Elat the Eternal One has made a covenant with us,
14
5 society. Note, too, the a-b-b-a structure in verse 3 (poor, rich, rich, poor).
Conundrum (Heb., hida). The invocation of metaphor (Heb., mashal) and music (Heb., kinnor, lit., a lyre) is also
Niehr 1997, pp. 297–298.
5 15
Asherah has made a covenant with us.” Later, Cross – Saley (1970, pp. 44–45) published a revised reading: rt. ln.
Conundrum (Heb., hida). The invocation of metaphor (Heb., mashal) and music (Heb., kinnor, lit., a lyre) is also
19
common in wisdom literature.
For one is praised only during one’s life –

ךרבי וייחב ושפנ-יכ
16
6 common in wisdom literature.
ʾlt ʿlm ’šr. krt “the Eternal One has made a covenant with us, Asherah has made (a pact).”
Montet 1923, pp. 341–344; 1928, pp. 215–238; 1929, plates CXXV–CXLIII. Dussaud 1924.
This is his conundrum: Why should he be afraid of death? His answer begins in the next verse with a denunciation

:ךל ביטית
יו ו
You are praised only when things go well for you.

Cross 1962, p. 236–237.
9
This is his conundrum: Why should he be afraid of death? His answer begins in the next verse with a denunciation
Friedrich – Röllig 1999, p. 66 (§112), p. 106 (§166), p. 123 (§187), p. 128 (§190).
6 17
of those who trust in their wealth to give them immortality. This is in vain because everyone dies and has no benefit
20
ויתובא רוד-דע אובת

One reaches the generation of the ancestors
So, for example, Donner and Röllig in KAI translated the text: “Sarkophag, welchen [ʾ]TBʿL, Sohn des ʾḤRM,
10
18
Bron 1979, pp. 25 and 121.
of those who trust in their wealth to give them immortality. This is in vain because everyone dies and has no benefit
from his former wealth. The italics are used to highlight this verse because it is the lynchpin of the psalm. “My feet”
Çambel – Röllig – Hawkins 1999, pp. 54–55.
11
König von Byblos, für ʾḤRM, seinen Vater, anfertigte, als er ihn in der Ewigkeit niederlegte” (KAI II, p. 2, no. 1).
from his former wealth. The italics are used to highlight this verse because it is the lynchpin of the psalm. “My feet”
Who will never again see light.

דע
-
וארי אל חצנ
:רוא

(Heb., `akeivai), literally “my ankles.” Alternate reading: “When the sin of those who deceive me encompasses me.”
19
Schloen – Fink 2009; Pardee 2009.
(Heb., `akeivai), literally “my ankles.” Alternate reading: “When the sin of those who deceive me encompasses me.”
Cross 1962, pp. 238–239.
12
ןיבי אלו רקיב םדא
A man of assets – he does not understand (that).
21
In this alternate reading, the following verses describe those who deceive him.
Cross 1962, 238–240.
Pardee 2014, p. 53.
13
In this alternate reading, the following verses describe those who deceive him.
20
7 7
An aside on the inevitability of death: One cannot avoid death and, one cannot avoid leaving one’s wealth to others.
An aside on the inevitability of death: One cannot avoid death and, one cannot avoid leaving one’s wealth to others.

31

10 Can one live forever?! · לבג ךלמ · 50 8 ה :ןויבאו רישע דחי 12 יכ ךד - - אל clear conclusion. Herbert Niehr translated it as “tomb” (“… als er ihm legte in das Grab”).
21
8
12
A man of assets does not understand that.
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
“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);
That their names will be mentioned everywhere.
1
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
10
As one ages and confronts death at closer range, one takes note of those things that one has
They are like animals that are silenced.
17
He is like animals that are silenced.

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,

of Yahweh (הוהי םשב ארקיו, Gen 26:25). This time, howe Endnote Yahweh and invoked the name of Yahweh” (Gen 12:8);
That their dwelling places will endure for generations, ver, the epithet םלוע לא is not mentioned
11
of serious professional and personal mistakes of judgement; of the people one has hurt, some of
Those who come after them explicitly wish denial.
of Yahweh (הוהי םשב ארקיו, Gen 26:25). This time, however, the epithet םלוע לא is not mentioned
Yahweh and invoked the name of Yahweh” (Gen 12:8);
9
That their names will be mentioned everywhere. them deeply. One also takes stock of what one has accomplished, of one’s legacy. Like all older
As one ages and confronts death at closer range, one takes note of those things that one has
15
They have been herded to She’ol.
13 in the text.
in the 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):
people, I have been to many cemeteries. They are filled with the tombstones of people who are no
Those who come after them explicitly wish denial.
16
15 But God will redeem my soul from She’ol.
They have been herded to She’ol.
longer remembered, of people who have descended into silence, as the psalmist puts it. Who
46:1) while in Beer-Sheba, and El reveals himself to him there (Gen 46:3). This time, too, the is recited twice daily in a house of mourning. Perhaps it is a warning to the living; or perhaps it is
46:1) while in Beer-Sheba, and El reveals himself to him there (Gen 46:3). This time, too, the
םלוע לא הוהי םשב םש ארקיו “and there he invoked the name of Yahweh, the god of םלוע”
םלוע לא הוהי םשב םש ארקיו “and there he invoked the name of Yahweh, the god of םלוע”
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.
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. remembers them? Who remembers their accomplishments? In traditional Jewish ritual, this psalm
(Gen 21:33);
12
epithet םלוע לא is missing in the story.
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,
(Gen 21:33);
17
And their Rock will be the terrors of She’ol, and not a temple, for them. the inherent truth of the biblical text and who is a religiously-observant Jew and a fervent Zionist.
Do not be afraid if you see a man become rich,

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
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
Yet, Gabi does not always accept the rabbinic reinterpretation of biblical texts. In this

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

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
Indeed, He will take me. Selah.
14
For, in his death, he cannot take everything with him,
18
psalm, the psalmist, also a deeply religious person, does not provide for a reward in the afterlife

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

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,
there is the simple truth that the dead cannot take their wealth or their accomplishments with them.
19
For one is praised only during one’s life –

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

Who multiplies the capital of his estate.

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

You are praised only when things go well for you.
21:33, but the epithet םלוע לא is missing.
18

For, in his death, he cannot take everything with him,

Sheba in older periods, and the Yahwistic Israel took over the name of the divinity and made there is the simple truth that the dead cannot take their wealth or their accomplishments with them.
20
To pray this psalm, put yourself in the Presence of God; listen to the call to attention, repeat

One reaches the generation of the ancestors

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

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

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
4
identified in Beer-Sheba by Yohanan Aharoni. Benno Jacob interpreted םלוע לא as “Gott der with the commemorative character of the place.
names have been talked about everywhere.” This is based on a reversal of two letters in the first Hebrew word (Heb.,
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
In the Hebrew Bible, there are some expressions that can be compared with םלוע לא הוהי,
5
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
11
The word “Selah” usually denotes a pause or break in the text. There is no pause here as the condemnation of those
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
5
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
“Righteous” is a euphemism for the attendants in She’ol.
12
place in Gen 21:22–33. Frank Moore Cross also mentioned the text in Deut 33:27: יהלא הנעמ
sillah. (The passive forms of this verb in Job 28:16,19 and Lamentations 4:2 do not seem to be connected to this םלוע תערז תחתמו םדק, a text that he translated as “his (Jeshurun’s) refuge is the God of Old/ Under
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
“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
contraction of le-vehalot, terrors (Job 18:11,14 and elsewhere; see Amos Hacham’s commentary to Psalms in the
The psalmist ends this section by contrasting himself to those who rely on their wealth. With this, he begins 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 him are the arms of the Ancient One (ʿôlām),” and he also compared it with Yahweh’s epithet
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
15
Among the English translations, it is to be found in, for example, the King James Bible (1611/1769), New King
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.
James Version (1982), New American Standard Bible (1995), New Revised Standard Version (1989), etc. It is also
margin.
of Yahweh” also appears, without the epithet םלוע לא. Further hints permitting us to understand the meaning of Yahweh’s epithet םלוע לא in
This section is addressed to a third person, though the psalmist may be talking to his inner self. Hence, the new
15
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
Gunkel 1910, p. 236 (םלוע לא means “der ewige Gott”); von Rad 1972, p. 188 (“Gott der Urzeit”); Westermann
3
17
nafsho, “his soul.” This yields, “The soul reaches the generation of its ancestors”; here rendered in the impersonal
The conundrum is: Why should I be afraid as death nears and I realize the depth of my sinfulness? The answer is:
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.
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.”
The conundrum is: Why should I be afraid as death nears and I realize the depth of my sinfulness? The answer is:
See the analysis in Jenni 1953, pp. 16–17.
nafsho, “his soul.” This yields, “The soul reaches the generation of its ancestors”; here rendered in the impersonal
4
Herzog 1993, p. 169.
See also the German Luther Bibel (1984, “der Herr, der ewige Gott”). 6 Do not think that worldly success can save you from death; death is being silenced forever.
Cross 1962, p. 236.
3 5 form: “One reaches the generation of one’s ancestors.” 7 Do not think that worldly success can save you from death; death is being silenced forever.
Jacob 2000, p. 489.
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.
5 Jacob 2000, p. 489. 48 7 Cross 1962, p. 236. 33