Parashat Lech Lecha — Second Aliyah

Torah with Onkelos · Bereshit 12:14 – 13:4 · פרשת לך לך, שני

Sarai in Pharaoh’s house and Avram’s return to the altar near Beis-Eil, read through Targum Onkelos

Contents

• Orientation
• How this page is laid out
• Unit 1 — Bereshit 12:14–19: Sarai in Pharaoh’s house
• Unit 2 — Bereshit 12:20–13:4: Back from Egypt to the altar at Beis-Eil
• Conclusion of the aliyah
• Aramaic word list for the aliyah
• Source note

Orientation

What happens in this aliyah. Avram enters Egypt, and the Egyptians notice Sarai’s beauty. Pharaoh’s officials praise her to Pharaoh, she is taken to his house, and Avram is treated well for her sake, acquiring flocks, cattle, donkeys, camels and slaves. Hashem strikes Pharaoh and his household with severe plagues because of Sarai, and Pharaoh summons Avram, asks why he called her his sister, and tells him to take his wife and go. Pharaoh assigns men who escort Avram out with his wife and all that is his. Avram, now very wealthy, goes up from Egypt with Lot to the south and travels back, stage by stage, to the place between Beis-Eil and Ai where his tent had been and where he had built an altar, and there he calls in the Name of Hashem.

What Onkelos is. Targum Onkelos is the classical Aramaic translation of the Torah, read for centuries alongside the Hebrew; the Talmud speaks of reviewing the weekly portion “twice in the Hebrew and once in the Targum”. Because it is a translation, it rarely adds explanation in so many words. Its interpretation lies in its choices: which Aramaic word it uses, where it adds or omits a word, how it handles a difficult phrase, and where it departs from a word-for-word rendering.

How this page reads Onkelos. The notes compare the Aramaic with the Hebrew and nothing else. No later commentators are brought in. Where a note draws a conclusion about what Onkelos meant, it is stated as an inference from the text, not as established fact.

What to look out for in this aliyah.

• “Take” as “lead”. Each time the Hebrew says Sarai is “taken” (12:15, 12:19), Onkelos uses the root דבר, “lead”: וְאִדַּבָּרַת, וּדְבָרִית, דְּבַר.
• One Aramaic word for two Hebrew ones. רַבְרְבֵי renders “officials” (sarei) in 12:15 and רַבְרְבִין renders “severe” (gedolim) in 12:17; בְּקַדְמֵיתָא renders both ba-tehillah (13:3) and ba-rishonah (13:4).
• The plagues. Onkelos does not keep the Hebrew pairing of verb and noun from one root in 12:17; Hashem “brought” (וְאַיְתִי) plagues, and they fall on “the people of” (אֱנַשׁ) Pharaoh’s house.
• Escort, not expulsion. Pharaoh’s men “escort” Avram (וְאַלְוִיאוּ, 12:20), a verb from a root meaning “accompany”.
• Idioms made plain. Avram is “strong” (תַּקִּיף) rather than “heavy” in wealth (13:2), and the Negev becomes “the south” (לְדָרוֹמָא).
• Calling as prayer. “Avram called in the Name of Hashem” becomes “Avram prayed” (וְצַלֵּי) in 13:4.

How this page is laid out

For each verse:

• Torah — the Hebrew verse, with vowels and cantillation, followed by an English Translation of the Hebrew (Metsudah Chumash).
• Onkelos — the Aramaic of Targum Onkelos, followed by Onkelos in English, a close translation of the Aramaic. It uses the same wording as the Torah translation wherever the Aramaic says the same thing, so that the differences from the Hebrew can be seen. Words in square brackets are added for sense.
• What Onkelos tells us — editorial notes comparing the Aramaic with the Hebrew: what is translated literally, what is changed or added, and what that suggests about how Onkelos read the verse. Selected Aramaic words are listed with their Hebrew equivalents.

Each unit ends with a short Unit summary. The page ends with a review of the aliyah and an Aramaic word list.

Divine Names in the Hebrew and Aramaic are printed as ה׳ and אלקים. In English, God’s proper Name is rendered Hashem, and Elokim is rendered God.

Unit 1 — Bereshit 12:14–19: Sarai in Pharaoh’s house

The Egyptians notice Sarai’s beauty, and she is taken to Pharaoh’s house while Avram is treated well for her sake. Hashem strikes Pharaoh and his household, and Pharaoh confronts Avram.

Bereshit 12:14

Torah

Translation

And it was when Avram was entering Egypt, that the Egyptians beheld the woman, because she was very beautiful.

Onkelos

Onkelos in English

And it was, when Avram entered Egypt, that the Egyptians beheld the woman, because she was very beautiful.

What Onkelos tells us

• “When Avram entered”. The Hebrew uses an infinitive with a prefix, ki-vo (כְּבוֹא), “in Avram’s entering”. Onkelos turns it into a clause with a finite past verb: kad al (כַּד עַל), “when [he] entered”. The meaning is unchanged.
• “Beautiful”. Hebrew yafah is rendered shappira (שַׁפִּירָא), and me’od, “very”, is rendered lahada (לַחֲדָא). Otherwise a literal rendering.

Words to note: כַּד kad — when · עַל al — entered · מִצְרָאֵי mitzra’ei — the Egyptians (הַמִּצְרִים) · שַׁפִּירָא shappira — beautiful (יָפָה) · לַחֲדָא lahada — very (מְאֹד)

Bereshit 12:15

Torah

Translation

Pharaoh’s officials saw her and praised her to Pharaoh. The woman was taken to Pharaoh’s house.

Onkelos

Onkelos in English

Pharaoh’s officials saw her and praised her to Pharaoh. And the woman was taken to Pharaoh’s house.

What Onkelos tells us

• “Pharaoh’s officials”. For Hebrew sarei (שָׂרֵי), Onkelos writes ravrevei (רַבְרְבֵי), literally “the great ones of”. The same Aramaic word, in the form ravrevin, renders gedolim, “severe”, in 12:17: one Aramaic word answers to two different Hebrew roots.
• “Was taken”. The Hebrew va-tukkah (וַתֻּקַּח) means “was taken”. Onkelos uses a passive of the root דבר, “lead”: ve-iddabbarat (וְאִדַּבָּרַת). He does the same twice in 12:19, where Pharaoh says “I took her” and “take [her]”. Since the one taken is a person, “lead” may have seemed the more fitting verb.
• “To Pharaoh’s house”. The Hebrew beit Par’oh has no preposition; Onkelos adds the prefix ל, le-veit (לְבֵית), making “to” explicit.

Words to note: רַבְרְבֵי ravrevei — officials (lit. great ones of) (שָׂרֵי) · וְשַׁבָּחוּ ve-shabbahu — and praised (וַיְהַלְלוּ) · וְאִדַּבָּרַת ve-iddabbarat — and was taken (lit. was led) (וַתֻּקַּח) · לְבֵית le-veit — to the house of (בֵּית)

Bereshit 12:16

Torah

Translation

He treated Avram well for her sake. He thus acquired sheep, oxen, donkeys, male and female slaves, female donkeys and camels.

Onkelos

Onkelos in English

He treated Avram well for her sake, and there were to him sheep and oxen, and donkeys, and male slaves and female slaves, and female donkeys and camels.

What Onkelos tells us

• “There were to him”. The Hebrew has a singular verb, va-yehi lo (וַיְהִי לוֹ), “there was to him”, before a list of many possessions. Onkelos uses the plural va-havo leh (וַהֲווֹ לֵהּ), “there were to him”, so that the verb agrees with the list: a grammatical smoothing.
• “For her sake”. Hebrew ba-avurah (בַּעֲבוּרָהּ) is rendered bedilah (בְּדִילַהּ).
• The list. Each of the seven items is rendered by a single Aramaic noun in the same order. Hebrew bakar, “cattle”, becomes torin (וְתוֹרִין), “oxen”; shefahot, “female slaves”, becomes amhan (וְאַמְהָן).

Words to note: אוֹטִיב otiv — treated well (הֵיטִיב) · בְּדִילַהּ bedilah — for her sake (בַּעֲבוּרָהּ) · וַהֲווֹ va-havo — and there were (וַיְהִי) · וְתוֹרִין ve-torin — and oxen (וּבָקָר) · וְאַמְהָן ve-amhan — and female slaves (וּשְׁפָחֹת) · וְאַתְנָן ve-atnan — and female donkeys (וַאֲתֹנֹת)

Bereshit 12:17

Torah

Translation

Hashem afflicted Pharaoh with severe plagues [brought severe plagues upon Pharaoh], and also his household, because of Sarai, Avram’s wife.

Onkelos

Onkelos in English

Hashem brought severe plagues upon Pharaoh, and upon the people of his household, because of Sarai, Avram’s wife.

What Onkelos tells us

• “Hashem brought … plagues”. The Hebrew pairs a verb and noun of one root: vaynagga … nega’im (וַיְנַגַּע … נְגָעִים), “He afflicted … with afflictions”. Onkelos breaks the pair: the verb becomes ve-ayti (וְאַיְתִי), “brought”, with “upon” (al), and the noun becomes makhtashin (מַכְתָּשִׁין), “plagues”. The wordplay of the Hebrew is not kept.
• “Severe”. Gedolim is rendered ravrevin (רַבְרְבִין), the same word that rendered “officials” in 12:15.
• “The people of his household”. Where the Hebrew says “and his house” (ve-et beito), Onkelos writes ve-al enash beiteh (וְעַל אֱנַשׁ בֵּיתֵהּ), “and upon the people of his house”. The added enash perhaps specifies that the plagues struck the members of the household and not the building.
• “Because of”. The Hebrew idiom al devar (עַל דְּבַר), literally “on the matter of”, is rendered with the parallel Aramaic idiom al eisak (עַל עֵיסַק), “on the affair of”.

Words to note: וְאַיְתִי ve-ayti — brought (וַיְנַגַּע) · מַכְתָּשִׁין makhtashin — plagues (נְגָעִים) · רַבְרְבִין ravrevin — severe (lit. great) (גְּדֹלִים) · אֱנַשׁ enash — the people of · עֵיסַק eisak — [because] of (lit. affair) (דְּבַר) · אִתַּת ittat — wife of (אֵשֶׁת)

Bereshit 12:18

Torah

Translation

Pharaoh summoned Avram and said: What is this that you have done to me? Why did you not tell me that she is your wife?

Onkelos

Onkelos in English

Pharaoh summoned Avram and said: What is this that you have done to me? Why did you not tell me that she is your wife?

What Onkelos tells us

• A literal rendering. Word for word with the Hebrew. Hebrew higgadta, “you told”, is rendered havveita (חַוֵּיתָא), and asita, “you have done”, is avadt (עֲבַדְתְּ).

Words to note: עֲבַדְתְּ avadt — you have done (עָשִׂיתָ) · חַוֵּיתָא havveita — you told (הִגַּדְתָּ) · אִתְּתָךְ ittetakh — your wife (אִשְׁתְּךָ)

Bereshit 12:19

Torah

Translation

Why did you say, She is my sister, so that I should take her to myself for a wife? Now here is your wife, take [her] and go.

Onkelos

Onkelos in English

Why did you say, She is my sister, and I took her to myself for a wife? Now here is your wife, take [her] and go.

What Onkelos tells us

• “And I took her”. The Hebrew va-ekkah (וָאֶקַּח) is a past form; Onkelos matches it with the perfect u-devarit (וּדְבָרִית), “and I took”. As in 12:15, the root is דבר, “lead”, not a cognate of the Hebrew verb.
• “Take [her]”. The imperative kah (קַח) is rendered devar (דְּבַר), again from דבר. In this passage all three Hebrew uses of “take” for Sarai (12:15 and twice here) are rendered with this one root.
• “For a wife”. Hebrew le-ishah is rendered le-ittu (לְאִתּוּ), a noun meaning “wife” or “marriage”. The other words are rendered literally.
• Textual note. For אֲחָתִי, “my sister”, the Yemenite text reads אֲחָת. This may be a shortened spelling of the same word; the translation here follows the printed text.

Words to note: אֲחָתִי ahati — my sister (אֲחֹתִי) · וּדְבָרִית u-devarit — and I took (וָאֶקַּח) · לְאִתּוּ le-ittu — for a wife (לְאִשָּׁה) · וּכְעַן u-khe’an — now (וְעַתָּה) · דְּבַר devar — take (קַח) · וְאִיזֵל ve-izel — and go (וָלֵךְ)

Unit 1 summary

Onkelos follows the Hebrew closely here, but several small choices stand out. The Hebrew infinitive “when Avram was entering” becomes a finite clause, “when Avram entered”. The Hebrew verb “take”, used three times of Sarai, is rendered each time with the Aramaic root דבר, “lead”, perhaps because the object is a person. One Aramaic word, ravrev (“great”), serves both for Pharaoh’s officials (Hebrew sarei) and for the “severe” plagues (Hebrew gedolim). The cognate pair “afflicted … with plagues” (vaynagga … nega’im) is not reproduced: Onkelos says Hashem “brought” plagues, and he specifies that they fell on “the people of” Pharaoh’s house. The singular “there was to him” before Avram’s list of possessions becomes a plural to agree with the list.

Unit 2 — Bereshit 12:20–13:4: Back from Egypt to the altar at Beis-Eil

Pharaoh has Avram escorted out with all that is his. Avram, now very wealthy, goes up from Egypt with Lot to the south and travels back to the place between Beis-Eil and Ai where he had built an altar, and there calls in the Name of Hashem.

Bereshit 12:20

Torah

Translation

Pharaoh assigned men to him and they escorted him and his wife and all that was his.

Onkelos

Onkelos in English

Pharaoh assigned men to him and they escorted him and his wife and all that was his.

What Onkelos tells us

• “They escorted him”. The Hebrew vayshallehu (וַיְשַׁלְּחוּ) can mean either “they sent him away” or “they escorted him”. Onkelos chooses ve-alviu (וְאַלְוִיאוּ), from a root meaning “accompany”, which carries no sense of expulsion. This may indicate that he read Avram’s departure as an honourable escort rather than a dismissal.
• “Men”. Anashim is rendered guvrin (גּוּבְרִין), and kol asher lo, “all that was his”, is rendered with the possessive particle: kol dileh (כָּל דִילֵהּ).

Words to note: וּפַקִּיד u-fakkid — assigned (וַיְצַו) · גּוּבְרִין guvrin — men (אֲנָשִׁים) · וְאַלְוִיאוּ ve-alviu — and they escorted (וַיְשַׁלְּחוּ) · דִילֵהּ dileh — his

Bereshit 13:1

Torah

Translation

Avram went up from Egypt; he, his wife, and all that he had, together with Lot into the south.

Onkelos

Onkelos in English

Avram went up from Egypt; he, his wife, and all that he had, together with Lot into the south.

What Onkelos tells us

• “Into the south”. The Hebrew ha-negbah (הַנֶּגְבָּה) names the Negev, the southern region. Onkelos renders it with the common noun daroma (לְדָרוֹמָא), “the south”, as he does again with mi-negev in 13:3. Otherwise a literal rendering, with u-slek (וּסְלֵיק) for “went up”.

Words to note: וּסְלֵיק u-slek — went up (וַיַּעַל) · דִּילֵהּ dileh — that he had · עִמֵּהּ immeh — with him (עִמּוֹ) · לְדָרוֹמָא le-daroma — into the south (הַנֶּגְבָּה)

Bereshit 13:2

Torah

Translation

Avram was very wealthy in livestock, silver and gold.

Onkelos

Onkelos in English

Avram was very strong in livestock, silver and gold.

What Onkelos tells us

• “Very strong”. The Hebrew kaved (כָּבֵד), literally “heavy”, is an idiom for great wealth. Onkelos does not keep the image of weight; he writes takkif (תַּקִּיף), “strong” or “mighty”. Perhaps “heavy” seemed too odd in Aramaic for a person; “strong in livestock, silver and gold” keeps the sense of substance and power.
• The rest. Lahada, bivira, be-khaspa and u-vedahava render “very”, “livestock”, “silver” and “gold” literally.

Words to note: תַּקִּיף takkif — strong (כָּבֵד) · לַחֲדָא lahada — very (מְאֹד) · בִּבְעִירָא bivira — in livestock (בַּמִּקְנֶה)

Bereshit 13:3

Torah

Translation

He continued on his travels from the south to Beis-Eil, until the place where he originally had [set up] his tent, between Beis-Eil and Ai.

Onkelos

Onkelos in English

He continued on his travels from the south to Beis-Eil, until the place where he had spread his tent there originally, between Beis-Eil and Ai.

What Onkelos tells us

• “From the south”. Mi-negev becomes mi-daroma (מִדָּרוֹמָא), as in 13:1.
• “Where he had spread his tent”. The Hebrew says “where his tent had been there” (asher hayah sham oholoh), with the tent as subject. Onkelos makes Avram the subject of an active verb: di peras tamman mashkeneh (דִּי פְּרַס תַּמָּן מַשְׁכְּנֵהּ), “where he spread his tent there”. The verb פרס, “spread”, describes the pitching of a tent.
• “Originally”. Hebrew ba-tehillah (בַּתְּחִלָּה) is rendered be-kadmeita (בְּקַדְמֵיתָא). In 13:4 the same Aramaic word renders a different Hebrew word, ba-rishonah.
• “The place”. Ha-makom is rendered atra (אַתְרָא); ha-Ai appears without the article, as Ai (עָי).
• Textual note. The Yemenite text reads דְּפַרְסֵיהּ תַּמָּן לְמַשְׁכְּנֵיהּ, “where he spread it there, his tent”, with the object anticipated by a suffix and marked again with ל. The sense is the same; Avram is the subject of the verb in both texts.

Words to note: לְמַטְלָנוֹהִי le-matlanohi — on his travels (לְמַסָּעָיו) · אַתְרָא atra — the place (הַמָּקוֹם) · פְּרַס peras — spread · מַשְׁכְּנֵהּ mashkeneh — his tent (אׇהֳלֹה) · בְּקַדְמֵיתָא be-kadmeita — originally (בַּתְּחִלָּה)

Bereshit 13:4

Torah

Translation

To the site of the altar which he made there at first; and there Avram called [prayed] in the Name of Hashem.

Onkelos

Onkelos in English

To the site of the altar which he made there at first; and there Avram prayed in the Name of Hashem.

What Onkelos tells us

• “Avram prayed”. The Hebrew va-yikra … be-shem (וַיִּקְרָא … בְּשֵׁם), “he called in the Name”, is rendered ve-tzallei (וְצַלֵּי), “and he prayed”. Onkelos thus interprets the “calling” as prayer rather than, for example, proclamation. The phrase “in the Name of Hashem” is kept: bi-shma (בִּשְׁמָא).
• “At first”. Ba-rishonah (בָּרִאשֹׁנָה) is rendered be-kadmeita (בְּקַדְמֵיתָא), the same word that rendered ba-tehillah in 13:3: two Hebrew words, one Aramaic word.
• “The site of the altar”. Mekom ha-mizbe’ah is rendered atar madbeha (לַאֲתַר מַדְבְּחָא), with atar for makom as in 13:3.

Words to note: לַאֲתַר la-atar — to the site of (מְקוֹם) · מַדְבְּחָא madbeha — the altar (הַמִּזְבֵּחַ) · בְּקַדְמֵיתָא be-kadmeita — at first (בָּרִאשֹׁנָה) · וְצַלֵּי ve-tzallei — and prayed (וַיִּקְרָא) · בִּשְׁמָא bi-shma — in the Name (בְּשֵׁם)

Unit 2 summary

In this unit Onkelos is mostly literal, keeping his word choices consistent: daroma, “the south”, renders the Negev both times; atar, “place”, renders makom both times; and one adverb, be-kadmeita, covers two different Hebrew words for “at first”. The interpretive moves are in the verbs and idioms. Pharaoh’s men “escort” Avram (alviu), a verb with no hint of “sending away”; Avram is “strong” rather than “heavy” in wealth; the tent that “had been” there becomes a tent Avram “spread”; and “called in the Name of Hashem” becomes “prayed in the Name of Hashem”.

Conclusion of the aliyah

The movement of the aliyah

The aliyah moves from danger to return. In Egypt the narrative turns on Sarai: she is seen, praised, taken to Pharaoh’s house, and the cause of both Avram’s wealth and Pharaoh’s plagues, until Pharaoh confronts Avram and sends him off with his wife. The second half retraces Avram’s path in reverse, from Egypt up to the south and on to Beis-Eil, ending at the altar he had built at first, where he calls in the Name of Hashem. Onkelos follows this movement closely and mostly literally; his interpretive choices cluster around the verbs, in how Sarai is taken, how the plagues come, how Avram leaves Egypt and what he does at the altar.

What Onkelos tells us in this aliyah

1. “When Avram entered” (12:14). The Hebrew infinitive “in Avram’s entering” becomes a finite past clause, kad al, with the meaning unchanged.
2. “Was taken” (12:15). וְאִדַּבָּרַת is a passive of the root דבר, “lead”; since the one taken is a person, “lead” may have seemed the more fitting verb.
3. “Pharaoh’s officials” (12:15). רַבְרְבֵי, literally “the great ones of”, renders sarei.
4. “There were to him” (12:16). The singular “there was to him” becomes plural, וַהֲווֹ, to agree with the list of possessions: a grammatical smoothing.
5. “Hashem brought … plagues” (12:17). The verb-and-noun pair of one root is broken into “brought” and makhtashin, “plagues”; the wordplay of the Hebrew is not kept.
6. “The people of his household” (12:17). The added אֱנַשׁ perhaps specifies that the plagues struck the members of the household and not the building.
7. “Take [her]” (12:19). The imperative is rendered דְּבַר; all three Hebrew uses of “take” for Sarai in this passage are rendered with the one root דבר.
8. “They escorted him” (12:20). וְאַלְוִיאוּ carries no sense of expulsion, which may indicate that Onkelos read the departure as an honourable escort rather than a dismissal.
9. “Very strong” (13:2). תַּקִּיף replaces the Hebrew image of weight, keeping the sense of substance and power.
10. “Where he had spread his tent” (13:3). Instead of “where his tent had been”, Avram becomes the subject of an active verb, פְּרַס, “spread”.
11. “Avram prayed” (13:4). “He called in the Name” becomes וְצַלֵּי, interpreting the calling as prayer; “in the Name of Hashem” is kept.

Recurring features

• Close, literal rendering. Most verses are rendered word for word, with words in the same order; 12:18 is entirely literal, and the seven items of the list in 12:16 each have a single Aramaic noun in the same order.
• One Aramaic word for several Hebrew words. Ravrev answers to both sarei and gedolim, be-kadmeita to both ba-tehillah and ba-rishonah, and the root דבר to every “take” said of Sarai.
• Consistent vocabulary. Daroma renders the Negev both times (13:1, 13:3), and atar renders makom both times (13:3, 13:4).
• Verbs carry the interpretation. The notable choices are in verbs: “lead” for “take”, “brought” for “afflicted”, “escorted”, “spread” and “prayed”.
• Grammar made explicit. Onkelos turns an infinitive into a finite clause (12:14), makes a verb agree with its plural list (12:16), and adds the preposition “to” before Pharaoh’s house (12:15).

Aliyah takeaway

In this aliyah Onkelos is, for the most part, a faithful word-for-word translator, keeping the order and content of the Hebrew and using consistent words for recurring terms. Where he departs from the Hebrew, the changes are small and mostly in the verbs and idioms: Sarai is “led”, the plagues are “brought” on the people of Pharaoh’s house, Avram is “escorted” out of Egypt, he is “strong” in wealth, he “spreads” his tent, and at the altar he “prays”. Read together, these choices clarify who acts and how, while leaving the story itself unchanged.

Aramaic word list for the aliyah

Source note

Aliyah boundary. Bereshit 12:14 – 13:4, following the aliyah divisions in Sefaria’s index of Bereshit (the next aliyah begins at Bereshit 13:5).

Torah text. Miqra according to the Masorah (CC-BY-SA), the Masoretic text based on the Aleppo Codex, from Wikisource via Sefaria .

Targum Onkelos. The Aramaic is the commonly printed text, from the Torat Emet edition (Public Domain), via Sefaria .

Comparison text. “Targum Onkelos, vocalized according to the Yemenite Taj” (CC-BY-SA), from Wikisource via Sefaria. Its readings were compared with the printed text word by word; only differences that change a word or the meaning are noted.

Translation of the Torah. Metsudah Chumash, Metsudah Publications, 2009 (CC-BY), via Sefaria, with the Divine Names rendered Hashem and God.

Translation of Onkelos, notes and summaries. New, prepared for this page. The Onkelos translation follows the wording of the Torah translation wherever the Aramaic agrees with the Hebrew, so that the differences stand out.

Divine Names. In the Hebrew and Aramaic, the Tetragrammaton and the Aramaic abbreviation of the Name are printed as ה׳, and Elokim as אלקים.

Notes. The notes compare the Aramaic with the Hebrew only. No later commentaries on Onkelos have been used. Where a note suggests why Onkelos translated as he did, this is presented as an inference from the text.

Licence. The Hebrew and Aramaic texts are shared under their own licences as stated above; CC-BY-SA material remains under CC-BY-SA.

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