Biblical Studies Carnival

 Phillip Long has posted the December carnival here.

Archetypical brothers?

 Cain and Abel are not archetypes in my experience. Brother/sibling is generally a positive term. These two were at loggerheads. Why? Who does it reflect on? Or does it simply tell us what is in our hearts. Or is it true that we treat family poorly in any case? The hermeneutrix has a nice meditation on Genesis 4 here. 

I watched a film yesterday of a border collie shepherding sheep in the snow (one black sheep and four white). It was a beautiful site. Such a marvel is the brain of even the least creature. We cannot imitate it with our AI yet.

Perhaps Cain is the symbol for all who get things - the economic engine, the consumer, the locus of acquisition and all the inequity that such can result in. Cain is qnh, acquisition, buy. Abel is hbl, futile, perhaps the symbol for the hapless one of the psalms, the victim of wealth. 

Genesis 4:1-16

Genesis 4:3-5 - The music is failing to read the final tonic in verse 3
I suspect it has to do with my substituting the divine name.
It's simply wrong - a bug of some sort, the silluq is clearly in the text.

Syllables: 433. Words: 201. Roots: 92. Root Recurrence: 72%. Average per verse: 9.1.

adm (7) avt ak (7) ai aiw al (11) am (2) amr (8) anci arr arx (3) awh awr at (10) ath (2) b bva (2) bcr bli gdl gm grw dmm (2) hbl (7) hva hih (8) hn hrg (3) hrh kvh k'ta klb krh (2) 'tvb (2) id idy (2) ihvh (9) ivm (2) ild (2) isp (2) ixa iwb ck ci cl (3) l (3) la (4) lva lcn lmh (2) lqk mad mh mn (2) mnkh (3) mxa (2) mwl nvd (3) nvy (2) nch npl (2) nqm nwa (2) ntn str ybd (2) ydn yvn yl ywh yth ph pnh (5) pxh prh ptk xan (2) xyq qdm qvl qvm qin (13) qnh qxx rbx ryh wby wdh wvm wvq wmr wyh (2)

וְהָ֣אָדָ֔ם יָדַ֖ע אֶת־חַוָּ֣ה אִשְׁתּ֑וֹ וַתַּ֙הַר֙ וַתֵּ֣לֶד אֶת־קַ֔יִן וַתֹּ֕אמֶר קָנִ֥יתִי אִ֖ישׁ אֶת־יְהוָֽה		1 And the one from the humus knew Eve his wife, and she became big and she gave birth to Cain, and she said, I have acquired someone with Yahweh.
a vhadm idy at-kvvh awto vthr vtld at-qin vtamr qniti aiw at-ihvh	11 18	vh/adm idy at kvh aw\tv vt/hr vt/ld at qin vt/amr qn\iti aiw at ihvh
וַתֹּ֣סֶף לָלֶ֔דֶת אֶת־אָחִ֖יו אֶת־הָ֑בֶל וַֽיְהִי־הֶ֙בֶל֙ רֹ֣עֵה צֹ֔אן וְקַ֕יִן הָיָ֖ה עֹבֵ֥ד אֲדָמָֽה		2 And she again gave birth to his brother, to Abel. And Abel was a shepherd of sheep, but Cain was a servant of the ground.
b vtosf lldt at-akiv at-hbl vihi-hbl royh xan vqin hih yobd admh	12 15	vt/sp l/ld\t at ak\iv at hbl vi/hi hbl ryh xan v/qin hih ybd adm\h
וַֽיְהִ֖י מִקֵּ֣ץ יָמִ֑ים וַיָּבֵ֨א קַ֜יִן מִפְּרִ֧י הָֽאֲדָמָ֛ה מִנְחָ֖ה לַֽיהוָֽה		3 And it happened at the end of days, that Cain brought from the fruit of the ground, a gift for Yahweh.
g vihi mqx imim viba qin mpri hadmh mnkh lihvh	6 14	vi/hi m/qx im\im vi/ba qin m/pr\i h/adm\h mnkh l/ihvh
וְהֶ֨בֶל הֵבִ֥יא גַם־ה֛וּא מִבְּכֹר֥וֹת צֹאנ֖וֹ וּמֵֽחֶלְבֵהֶ֑ן וַיִּ֣שַׁע יְהוָ֔ה אֶל־הֶ֖בֶל וְאֶל־מִנְחָתֽוֹ		4 And Abel brought also himself from the firstborn of his flock and its choicest. And Yahweh had respect to Abel and to his gift.
d vhbl hbia gm-hua mbcorot xano umklbihn viiwy ihvh al-hbl val-mnkto	17 13	v/hbl h/bia gm hva m/bcr\vt xan\v vm/klb\hn vi/wy ihvh al hbl v/al mnk\tv
וְאֶל־קַ֥יִן וְאֶל־מִנְחָת֖וֹ לֹ֣א שָׁעָ֑ה וַיִּ֤חַר לְקַ֙יִן֙ מְאֹ֔ד וַֽיִּפְּל֖וּ פָּנָֽיו		5 But to Cain and to his gift he did not have respect. And for Cain, he burned much with anger and his face fell.
h val-qin val-mnkto la wyh viikr lqin maod viiplu pniv	11 12	v/al qin v/al mnk\tv la wyh vi/kr l/qin mad v/pl\v pn\iv
וַיֹּ֥אמֶר יְהוָ֖ה אֶל־קָ֑יִן לָ֚מָּה חָ֣רָה לָ֔ךְ וְלָ֖מָּה נָפְל֥וּ פָנֶֽיךָ		6 And Yahweh said to Cain, Why is it for you to burn with anger, and why has your face fallen?
v viamr ihvh al-qin lmh krh lç vlmh nplu pniç	8 13	vi/amr ihvh al qin lmh krh l\c v/lmh npl\v pn\ic
הֲל֤וֹא אִם־תֵּיטִיב֙ שְׂאֵ֔ת וְאִם֙ לֹ֣א תֵיטִ֔יב לַפֶּ֖תַח חַטָּ֣את רֹבֵ֑ץ וְאֵלֶ֙יךָ֙ תְּשׁ֣וּקָת֔וֹ וְאַתָּ֖ה תִּמְשָׁל־בּֽוֹ		7 Will it not be that if you do well you will be lifted up? And if you do not do well, sin reclines at the opening, and its aspiration is against you, but you yourself will govern in it.
z hloa am-ti'tib wat vam la ti'tib lptk k'tat robx valiç twuqto vath tmwol-bo	19 14	h/lva am ti/'tb wa\t v/am la ti/'tb l/ptk k'ta\t rbx v/al\ic t/wvq\tv v/ath t/mwl b\v
וַיֹּ֥אמֶר קַ֖יִן אֶל־הֶ֣בֶל אָחִ֑יו וַֽיְהִי֙ בִּהְיוֹתָ֣ם בַּשָּׂדֶ֔ה וַיָּ֥קָם קַ֛יִן אֶל־הֶ֥בֶל אָחִ֖יו וַיַּהַרְגֵֽהוּ		8 And Cain talked to Abel his brother. And it happened when they were in the field, that Cain arose against Abel his brother and slew him.
k viamr qin al-hbl akiv vihi bhiotm bwdh viqm qin al-hbl akiv vihrghu	9 22	vi/amr qin al hbl ak\iv vi/hi bh/i\vtm b/wdh vi/qm qin al hbl ak\iv vi/hrg\hv
וַיֹּ֤אמֶר יְהוָה֙ אֶל־קַ֔יִן אֵ֖י הֶ֣בֶל אָחִ֑יךָ וַיֹּ֙אמֶר֙ לֹ֣א יָדַ֔עְתִּי הֲשֹׁמֵ֥ר אָחִ֖י אָנֹֽכִי		9 And Yahweh said to Cain, Where is Abel your brother? And he said, I do not know. Am I my brother's guardian?
't viamr ihvh al-qin ai hbl akiç viamr la idyti hwomr aki anoci	13 15	vi/amr ihvh al qin ai hbl ak\ic vi/amr la idy\ti h/wmr ak\i anci
וַיֹּ֖אמֶר מֶ֣ה עָשִׂ֑יתָ ק֚וֹל דְּמֵ֣י אָחִ֔יךָ צֹעֲקִ֥ים אֵלַ֖י מִן־הָֽאֲדָמָֽה		10 And he said, What have you done? The voice of the blood of your brother cries out to me from the ground.
i viamr mh ywit qol dmi akiç xoyqim alii mn-hadmh	7 16	vi/amr mh yw\it qvl dm\i ak\ic xyq\im al\i mn h/adm\h
וְעַתָּ֖ה אָר֣וּר אָ֑תָּה מִן־הָֽאֲדָמָה֙ אֲשֶׁ֣ר פָּצְתָ֣ה אֶת־פִּ֔יהָ לָקַ֛חַת אֶת־דְּמֵ֥י אָחִ֖יךָ מִיָּדֶֽךָ		11 So now cursed are you, from the ground that parted open her mouth to receive the blood of your brother from your hand.
ia vyth arur ath mn-hadmh awr pxth at-pih lqkt at-dmi akiç midç	7 25	v/yth arr ath mn h/adm\h awr px\th at p\ih lqk\t at dm\i ak\ic m/id\c
כִּ֤י תַֽעֲבֹד֙ אֶת־הָ֣אֲדָמָ֔ה לֹֽא־תֹסֵ֥ף תֵּת־כֹּחָ֖הּ לָ֑ךְ נָ֥ע וָנָ֖ד תִּֽהְיֶ֥ה בָאָֽרֶץ		12 ♪C For though you serve the ground, she will not again yield her power to you. A vagabond and aimless you will be in the earth.
ib ci tybod at-hadmh la-tosf tt-cokh lç ny vnd thih barx	15 8	ci t/ybd at h/adm\h la t/sp tt ck\h l\c ny v/nd t/hih b/arx
וַיֹּ֥אמֶר קַ֖יִן אֶל־יְהוָ֑ה גָּד֥וֹל עֲוֺנִ֖י מִנְּשֹֽׂא		13 And Cain said to Yahweh, Greater is my iniquity than I can bear.
ig viamr qin al-ihvh gdol yvoni mnwoa	7 7	vi/amr qin al ihvh gdl yvn\i m/nwa
הֵן֩ גֵּרַ֨שְׁתָּ אֹתִ֜י הַיּ֗וֹם מֵעַל֙ פְּנֵ֣י הָֽאֲדָמָ֔ה וּמִפָּנֶ֖יךָ אֶסָּתֵ֑ר וְהָיִ֜יתִי נָ֤ע וָנָד֙ בָּאָ֔רֶץ וְהָיָ֥ה כָל־מֹצְאִ֖י יַֽהַרְגֵֽנִי		14 Lo, you expel me today from the surface of the ground and from your face I will be hid, and I will be a vagabond and aimless in the earth and it will happen that anyone who finds me will slay me.
id hn girwt aoti hiom myl pni hadmh umpniç aistr vhiiti ny vnd barx vhih cl-moxai ihrgni	24 20	hn grw\t at\i h/ivm m/yl pn\i h/adm\h vm/pn\ic a/str vh/i\iti ny v/nd b/arx v/hih cl mxa\i i/hrg\ni
וַיֹּ֧אמֶר ל֣וֹ יְהוָ֗ה לָכֵן֙ כָּל־הֹרֵ֣ג קַ֔יִן שִׁבְעָתַ֖יִם יֻקָּ֑ם וַיָּ֨שֶׂם יְהוָ֤ה לְקַ֙יִן֙ א֔וֹת לְבִלְתִּ֥י הַכּוֹת־אֹת֖וֹ כָּל־מֹצְאֽוֹ		15 And Yahweh said to him, Therefore all who slay Cain seven-fold he will be avenged. And Yahweh set up for Cain a sign lest anyone finding him should strike him.
'tv viamr lo ihvh lcn cl-horg qin wbytiim iuqm viwm ihvh lqin aot lblti hcot-aoto cl-moxao	17 18	vi/amr l\v ihvh lcn cl hrg qin wby\tim i/qm vi/wm ihvh l/qin avt l/bl\ti h/c\vt at\v cl mxa\v
וַיֵּ֥צֵא קַ֖יִן מִלִּפְנֵ֣י יְהוָ֑ה וַיֵּ֥שֶׁב בְּאֶֽרֶץ־נ֖וֹד קִדְמַת־עֵֽדֶן		16 So Cain went forth from the presence of Yahweh, and settled in the land of the aimless east of Eden.
'tz viixa qin mlpni ihvh viiwb barx-nod qdmt-ydn	9 11	v/ixa qin ml/pn\i ihvh v/iwb b/arx nvd qdm\t ydn

For some reason, I have been thinking about the prohibition against murder. You can see some of my meanderings on this instruction here.

Christmas 2021

 Our usual Christmas summary of the year - a year where much is left unsaid - as usual. This history hasn't been written yet - no one knows the winners. 

My count of my books is wrong - I left out three - at least one from the prior century. But perhaps I wasn't me when I wrote them. An maybe some crazy day I will learn to write short stories and novels! In another life.

Forbes - Structures - and artifice

 Forbes appears to study the psalms in groups of 7 - heptade or septenary he calls them. It's not a bad idea. Such groups do certainly exist. I noted that Psalms 110-117 (an octave actually) hung together so well that I used them as a backbone for my oratorio. He too identifies 111-117 as a group of 7

This heptade is most distinctly marked, and arranged according to the more usual division of the 7 (3-1-3), since it consists of 3 Psalms beginning with hallelujah (cxi.— cxiii,), and 3 ending with hallelujah (cxv.-cxvii.), grouped around a central Psalm (cxiv.), which is distinguished from the rest by having no hallelujah either at the beginning or end.

This has promise for understanding - but I will hold my peace till I verify to what extent he pursues this idea. Not just that the 150 psalms are 3 * 7**2 + 3. If the simple arithmetic is a design structure, then it ought to be evident in a number of places.

Given his suggestion, I think he could have highlighted it more clearly in his book and not bothered to use two differing names for them. This is the overall breakdown that I have been able to find using the search capacity of the archive software.

Book 1: Psalms 2-8, 9-15, 16-22, 20-26, 27-33, 34-40. (Note the overlap)

Book 2: Psalms 42-48 Both for this group of seven and for psalms 9-15 he must insist that 9 and 10 be separated as also 42 and 43. 

Book 5: Psalms 120-126, 128-134 For this grouping he decides that the counting of Yahweh and Yah is sufficient to identify the structures 7 each surrounding Psalms 127 and each of the sevens containing one 'Yah' in the third psalm (122:4, and 130:3) and 48 invocations of the name altogether, 24 on each side). These are confirmed by a query to my database:

120 2, 121 5, 122 3, 123 2, 124 4, 125 4, 126 4  = 24

127 3

128 3, 129 3, 130 4, 131 2, 132 6, 133 1, 134 5 = 24

I am slightly disappointed that his thesis is incomplete. The artifice as he has analyzed it may be insufficient to consider it to have been deliberate or more readily observable throughout the psalter. One could search for repeated words that formed other groups of 7. And he is justified at looking for concentric structures and examining the centres. 

Still much more work to do, and a risk of coming up with either things that no one would design, or things that no one would see.

Is the Fall a Biblical notion?

The story of Adam and Eve is certainly an arresting tale. Brilliant. All the adjectives I might summon up to congratulate the author / inventor of such a tale. Creatures emerging from the ground, from the dust, breathing, soulful. Every one of them, human and beast alike.

You knew that didn't you? Qohelet (chapter 3 towards the end) is somewhat mocking in its tone about up being up and down being down, but the preacher doesn't use words defining the living 'soul' as such. 

The words defining life and 'soul' occur together without a pause or a preposition separating them in these places: Genesis 1-9 - 10 times referring to all sorts of life. They occur together in Leviticus 11 (twice), in Ezekiel (twice) - once about turning from individual wickedness and once referring to all life of every sort.

Nothing is special about the prototype earthling - except to say that it became a living being, alive to self, a living soul if you like that phrasing, just like the rest of the other creatures. We arrogate to ourselves too much importance. 

When the earthing and the mother of all learned the knowledge of their nakedness in the garden, they did not 'fall'. Any suggestion of such is an imposition to support some idea or other that needs to support his or her theology or anthropology.

The word for sin is not used until Genesis 4 where it refers to what's going on in Cain, that second archetypal story. The word for transgression and its relationship to sin is not used to describe an action until the word about Joseph in the 50th chapter of Genesis.

What we have in the Adam and Eve story is their emotions and thoughts writ plain. We see in them and in the story of their offspring, our own emotions based on desire, envy, and the other things that consciousness is plagued with. To be conscious allows us to be good and also makes us aware of what is not good. The opening of eyes that we might reach out and touch and grasp and see and know. These all have the potential for both good and evil, the knowledge that the tree afforded to those who ate of its fruit.

We have all these thoughts, so we are in a position equivalent to having eaten of the tree of the knowledge of good and evil. Evil occurs 4 times in the story. It is accurately called so. But the act of eating is not considered evil, nor is it ever called sin or transgression in Tanach. It is not even called disobedience. Yahweh God asks - have you eaten of the tree which I commanded you not to eat?

Is Yahweh God disappointed in them? The text does not say. The God protects them by expulsion from the garden. The blazing sword that guards the way - that's maybe a metaphor worth pursuing.

Adam and Eve were blind, naïve, innocent, and ignorant. Not a desirable status. Responsible, righteous, knowing what is not good for ourselves or others, love, willing the good of another even if we don't like them - these are the marks of maturity. In the garden, there was no such option.

What about the NT? Paul certainly makes use of the story of the sin of the one man and calls it transgression, sin, and disobedience - but he makes use of it to engage our spirit in the work of righteousness - to engage those things in us that lead to maturity: responsibility, knowing what is not good for ourselves or others, love, willing the good of another even if we don't like them. 

Nowhere is the word Fall used to describe this archetypal reaching back to our origins.

Who is this author Forbes?

Forbes (1888) writes about God's "original purpose, the restoration of the race to the eternal life which they had forfeited, and to the primitive righteousness from which they had fallen". 

[Not righteousness, John, but naivety and innocence, and not to be sought as a restoration of state from the knowledge of good and evil. There is no escaping that knowledge, once acquired, and there is no doubt that humanity had it in the beginning, or as soon as that reflective state of consciousness and resonant memory was reached that enabled the human to grasp.]

Here is an Aberdeen man of the 19th century, a divine, telling the world about God's original purpose. Not too presumptuous, eh? Well, I guess I understand presumption myself.

Mr. John Forbes was not that easy to find on Google. The ancient sources in the archive have quite a few Forbes. But this professor of oriental languages, Aberdeen, does turn up occasionally, the second son of Patrick Forbes of Corss, bishop of Aberdeen. His brother William died without succession so John became the Laird of Corss. He married a Dutch woman who did bear to him George Forbes of Corss. (From a genealogy of the Family of Forbes - page 22.) In this same document we read many pages of people named John Forbes in the period. Where, I wonder did he get his degrees? How was he raised by his bishop father? He appears to have written a pamphlet:

on the reformation in Germany. It was a part of a series of Lectures on Foreign Churches, Delivered in Edinburgh and Glasgow, 1846, in connexion with the objects of the Committee of the Free Church of Scotland, on the State of Christian Churches on the Continent and in the East. You can buy it for 4s. 6d., cloth binding.

He is also a trained mathematician, having written a book on the Differential and Integral Calculus, "derived synthetically from an original principle." 

There is a delightful description of him in Our Scottish Clergy, Fifty-two Sketches. The author, a certain John Smith, begins with what might be read as praise, but soon pillories John Forbes:

You will find the article here.

Here is his educational background:

Wild Geese

 I should like a wild goose chase. I have been reviewing Forbes in these posts. Forbes's rehearsal of the Messianic beliefs of the 19th century at the beginning of the fundamentalist fight with higher criticism is quite interesting. Turgidity past, he has come to many texts with which I can sympathize without degenerating into violence though there is a high degree of what I might think is random association of words across genres. E.g., he still interprets what I read as myth as if the characters were flesh and blood. Nonetheless, he traces a thought process through the Tanach somewhat carefully. On page 46 he comes to the last words of David.

Let's look at David's last words. 2 Samuel 23:2-5. David's words are given as an oracle. Oracle is used exactly twice in the Psalter in psalms 36 and 110. [You wouldn't know this from most translations. It is a commonly used word (nam) often translated simply as say. I separated the tangled uses of words in the domain of speaking. (For the term dbir, a specialized form of dbr referring to a place in the temple, I used a coinage to avoid overlap.)]

These are key structural pieces of the Psalter. I would even call them pillars. They are so obvious. Each of the 7 poems preceding the 9 acrostics is a pillar. Years ago I drew them as in the following diagram.

A chiastic relationship between the poems prior to the acrostics in the Psalter

I suspect that the music of this section (1-5 - yes include the incipit) is like the other of David's poems in 2 Samuel, the elegy over the death of Saul and Jonathan.

2 Samuel 23

Syllables: 145. Words: 71. Roots: 52. Root Recurrence: 44%. Average per verse: 6.2.

adm avr akr al alh alvh (3) amr arx b bit bn bqr (2) brit gbr dbr (3) dvd (2) dwa zmr zrk kpx ihvh iyqb ira iwi iwral (3) iwy ci (4) cl (3) cn l (2) la (3) lwvn m'tr mll mwk mwl (2) nam (2) ngh nym yb yl (2) ylm ym yrc xdiq xvr xmk qvm rvk wvm wmr wmw

וְאֵ֛לֶּה דִּבְרֵ֥י דָוִ֖ד הָאַֽחֲרֹנִ֑ים נְאֻ֧ם דָּוִ֣ד בֶּן־יִשַׁ֗י וּנְאֻ֤ם הַגֶּ֙בֶר֙ הֻ֣קַם עָ֔ל מְשִׁ֙יחַ֙ אֱלֹהֵ֣י יַֽעֲקֹ֔ב וּנְעִ֖ים זְמִר֥וֹת יִשְׂרָאֵֽל		1 And these are the words of David, the last ones. An oracle of David the son of Jesse, and an oracle of the valiant, upheld concerning the anointed of the God of Jacob, and the pleasure of the psalmists of Israel.
a valh dbri dvid hakronim naum dvid bn-iwi unaum hgbr huqm yl mwik alohi iyqob unyim zmirot iwral	12 32	v/alh dbr\i dvd h/akr\nim nam dvd bn iwi v/nam h/gbr h/qm yl mwk alh\i iyqb v/nym zmr\vt iwral
ר֥וּחַ יְהוָ֖ה דִּבֶּר־בִּ֑י וּמִלָּת֖וֹ עַל־לְשׁוֹנִֽי		2 ♪f The spirit of Yahweh spoke in me, and his speech was on my tongue.
b ruk ihvh dibr-bi umilto yl-lwoni	7 8	rvk ihvh dbr b\i v/ml\tv yl lwvn\i
אָמַר֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל לִ֥י דִבֶּ֖ר צ֣וּר יִשְׂרָאֵ֑ל מוֹשֵׁל֙ בָּאָדָ֔ם צַדִּ֕יק מוֹשֵׁ֖ל יִרְאַ֥ת אֱלֹהִֽים		3 The God of Israel said to me, the rock of Israel spoke, Who governs for humanity, ... righteous governing in the fear of God.
g amr alohi iwral li dibr xur iwral mowl badm xdiq mowl irat alohim	15 14	amr alh\i iwral l\i dbr xvr iwral mvwl b/adm xdiq mvwl ira\t alh\im
וּכְא֥וֹר בֹּ֖קֶר יִזְרַח־שָׁ֑מֶשׁ בֹּ֚קֶר לֹ֣א עָב֔וֹת מִנֹּ֥גַהּ מִמָּטָ֖ר דֶּ֥שֶׁא מֵאָֽרֶץ		4 Then as the light of morning, sun will rise, morning without thick clouds, from the luminous, from the rain, vegetation from the land.
d ucaor boqr izrk-wmw boqr la ybot mnogh mm'tr dwa marx	8 16	vc/avr bqr i/zrk wmw bqr la yb\vt m/ngh m/m'tr dwa m/arx
כִּֽי־לֹא־כֵ֥ן בֵּיתִ֖י עִם־אֵ֑ל כִּי֩ בְרִ֨ית עוֹלָ֜ם שָׂ֣ם לִ֗י עֲרוּכָ֤ה בַכֹּל֙ וּשְׁמֻרָ֔ה כִּֽי־כָל־יִשְׁעִ֥י וְכָל־חֵ֖פֶץ כִּֽי־לֹ֥א יַצְמִֽיחַ		5 Though my house is not so with God, yet a covenant everlasting he set for me, arranged in all, and kept for all my salvation and all delight, though it does not grow.
h ci-la-cn biti ym-al ci brit yolm wm li yruch bcol uwmurh ci-cl-iwyi vcl-kpx ci-la ixmik	6 27	ci la cn bit\i ym al ci brit yvlm wm l\i yrvc\h b/cl v/wmr\h ci cl iwy\i v/cl kpx ci la i/xmk

Selected recurrence in 2 Samuel 23:1-5