Ezekiel 8:16

Eze 8:16 And he brought me into the inner court of the LORD’S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, [were] about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east.

Ver. 16. Were about five and twenty men.] These, say some, were the king and his council See Eze 11:1.

With their backs toward the temple.] And yet in a part of it. Hoc fuit signum nimiae improbitatis. Veluti Dominum in certamen provocantes. Here to turn their posteriors upon God’s house and ark, which they were commanded to look towards as a type of Christ, was to bid open defiance to him, and to renounce his service, cum ingenti contumelia sanctitatis Domini! Oh, the unspeakable patience of God!

And they worshipped the sun.] So did the Persians, under the name of Mithra; the Assyrians, of Osiris; the Egyptians, of Orus son of Isis, &c. Heathens thought that Christians did so too, because anciently they prayed with their faces eastward. {a}

{a} Tertul. Apol.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The inner court; the inmost, that which was next to the temple, called here the Lord’s house.

At the door of the temple: before he saw abominations in the gates of the courts, now he is come to the very house itself.

The porch; that stately, large porch, beautified with the high, curious, and mighty brass pillars, Jachin and Boaz, of which see 1Ki 6:3; 7:15,21.

The altar; the brazen altar for burnt-offerings, which was placed in the court before the front of the temple, and is here represented in its proper place, 2Ki 16:14. This is not contradictory to Eze 8:5, which speaks of the place where Ahaz had wickedly placed the altar, but this, Eze 8:16, speaks of the same altar, as supposing it to be where it ought, as God commanded it should be, and Solomon placed it, 2Ch 8:12.

About five and twenty; an indefinite and undetermined number.

Five and twenty men; either some principal men, or else some priests. If these, the greater sin in them to turn idolaters; if the other, the idolatry committed by them in a place they should not have entered appears presumptuous and greatly wicked.

With their backs toward the temple; in contempt of God, with an open and designed abrenunciation of God and his worship.

Worshipped the sun: though God had prohibited this, Deu 17:3, with Deu 4:17-19; yet, in imitation of’ the Chaldees, Persians, Egyptians, Phoenicians, and the Eastern idolaters, these Jews turn their back on God, who created the sun, and worship the creature in contempt of the Creator.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Fourth Abomination: Worship of the Sun by the Priests

Eze 8:16. And He took me into the inner court of the house of Jehovah, and behold, at the entrance into the temple of Jehovah, between the porch and the altar, as it were five and twenty men,with their backs towards the temple of Jehovah and their faces towards the east; they were worshipping the sun towards the east. Eze 8:17. And He said to me, Seest thou this, son of Man? Is it too little for the house of Judah to perform the abominations which they are performing here, that they also fill the land with violence, and provoke me to anger again and again? For behold they stretch out the vine-branch to their nose. Eze 8:18. But I also will act in fury; my eye shall not look compassionately, and I will not spare; and if they cry with a loud voice in my ears, I will not hear them. - After Ezekiel has seen the idolatrous abominations in the outer court, or place for the people, he is taken back into the inner court, or court of the priests, to see still greater abominations there. Between the porch of the temple and the altar of burnt-offering, the most sacred spot therefore in the inner court, which the priests alone were permitted to tread (Joe 2:17), he sees as if twenty-five men, with their backs toward the temple, were worshipping the sun in the east. כּ before עשׂרים is not a preposition, circa, about, but a particle of comparison (an appearance): as if twenty-five men; after the analogy of כּ before an accusative (vid., Ewald, 282d). For the number here is not an approximative one; but twenty-five is the exact number, namely, the twenty-four leaders of the classes of priests (Ch1 24:5.; Ch2 36:14; Ezr 10:5), with the high priest at the head (see Lightfoot's Chronol. of O.T., Opp. I. 124). As the whole nation was seen in the seventy elders, so is the entire priesthood represented here in the twenty-five leaders as deeply sunk in disgraceful idolatry. Their apostasy from the Lord is shown in the fact that they turn their back upon the temple, and therefore upon Jehovah, who was enthroned in the temple, and worship the sun, with their faces turned towards the east. The worship of the sun does not refer to the worship of Adonis, as Hvernick supposes, although Adonis was a sun-god; but generally to the worship of the heavenly bodies, against which Moses had warned the people (Deu 4:19; Deu 17:3), and which found its way in the time of Manasseh into the courts of the temple, whence it was afterwards expelled by Josiah (Kg2 23:5, Kg2 23:11). The form משׁתתּויתם must be a copyist's error for משׁתּחוים; as the supposition that it is an unusual form, with a play upon השׁחית,

(Note: "An extraordinary form, invented for the purpose of more effectually expressing their extraordinary abomination." - Lightfoot.)

is precluded by the fact that it would in that case be a 2nd per. plur. perf., and such a construction is rendered impossible by the המּה which immediately precedes it (cf. Ewald, 118a).

To these idolatrous abominations Judah has added other sins, as if these abominations were not bad enough in themselves. This is the meaning of the question in Eze 8:17, 'הנּקל וגו: is it too little for the house of Judah, etc.? נקל with מן, as in Isa 49:6. To indicate the fulness of the measure of guilt, reference is again briefly made to the moral corruption of Judah. חמס embraces all the injuries inflicted upon men; תּועבות, impiety towards God, i.e., idolatry. By violent deeds they provoke God repeatedly to anger (שׁוּב, followed by an infinitive, expresses the repetition of an action). The last clause of Eze 8:17 ('והנּם שׁלחים וגו) is very obscure. The usual explanation, which has been adopted by J. D. Michaelis and Gesenius: "they hold the twig to their nose," namely, the sacred twig Barsom, which the Parsees held in their hands when praying (vid., Hyde, de relig. vet. Pars. p. 350, ed. 2; and Kleuker, Zend-Avesta, III. p. 204), suits neither the context nor the words. According to the position of the clause in the context, we do not expect an allusion to a new idolatrous rite, but an explanation of the way in which Judah had excited the wrath of God by its violent deeds. Moreover, זמורה is not a suitable word to apply to the Barsom - Zemōrâh is a shoot or tendril of the vine (cf. Eze 15:2; Isa 17:10; Num 13:23). The Barsom, on the other hand, consisted of bunches of twigs of the tree Gez or Hom, or of branches of the pomegranate, the tamarisk, or the date (cf. Kleuker l.c., and Strabo, XV. 733), and was not held to the nose, but kept in front of the mouth as a magical mode of driving demons away (vid., Hyde, l.c.). Lastly, שׁלח אל does not mean to hold anything, but to stretch out towards, to prepare to strike, to use violence. Of the other explanations given, only two deserve any consideration - namely, first, the supposition that it is a proverbial expression, "to apply the twig to anger," in the sense of adding fuel to the fire, which Doederlein (ad Grotii adnott.) applies in this way, "by these things they supply food, as it were, to my wrath, which burns against themselves," i.e., they bring fuel to the fire of my wrath. Lightfoot gives a similar explanation in his Hor. hebr. ad Joh 15:6. The second is that of Hitzig: "they apply the sickle to their nose," i.e., by seeking to injure me, they injure themselves. In this case זמורה must be taken in the sense of מזמּרה, a sickle or pruning-knife, and pointed זמורה. The saying does appear to be a proverbial one, but the origin and meaning of the proverb have not yet been satisfactorily explained. - Eze 8:18. Therefore will the Lord punish unsparingly (cf. Eze 7:4, Eze 7:9; Eze 5:11). This judgment he shows to the prophet in the two following chapters.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

8:16 The fourth and crowning act of idolatry took place in the very heart of the Temple complex, in the inner courtyard of the Lord’s Temple, as close as anyone could approach to the Temple building without actually entering it. • The twenty-five men . . . worshiping the sun were possibly priests, as none but priests should have had access to this area, though they might have been non-priests flaunting the rules of access. Though physically closer to the Lord’s presence than anyone else, they had turned their backs to the sanctuary of their Creator. Instead of worshiping him, they worshiped what he had created (cp. Rom 1:25).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

worshipped--In the Hebrew a corrupt form is used to express Ezekiel's sense of the foul corruption of such worship.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 16. Five and twenty men] These most probably represented the twenty-four courses of the priests, with the high priest for the twenty-fifth. This was the Persian worship, as their turning their faces to the east plainly shows they were worshipping the rising sun.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(16) Between the porch and the altar.—Ezekiel now returns to the court of the priests, and there sees—not about, but as it were (referring to the nature of the vision)—“twenty-five men.” These are probably the high priest and the heads of the twenty-four courses, representing the whole body of the priests, as the elders represented the whole body of the people. They were standing between the altar and the Temple, therefore in the most sacred part of the court, and there, turning their backs upon the Temple of the Lord, worshipped the sun. The adoration of the sun, probably the earliest form of false religion, was the especial worship of Persia, but had been long since practised by the kings and people of Judah (2Ki_23:5; 2Ki_23:11). Thus all classes of the nation are seen to be involved in common sin; and the priests particularly, the especial guardians of true religion, are found practising this sin under circumstances of peculiar insult to God. That the “chief priests” did pollute the sanctuary at this time is expressly asserted in the history at 2Ch_36:14.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

16. The sun-worshippers in the inner court

16. about five and twenty] LXX., about twenty. These men were seen adoring the sun with their faces to the east, and their backs to the temple house. Their position between the temple and the altar seems to imply that they were priests (Joe_2:17), and it is not decisive against this view that they are called “elders” in ch. Eze_9:6, for Jer_19:1 refers to “the elders of the priests.” They may be supposed representatives of the priesthood.

worshipped the sun] The worship of the sun, the queen of heaven, and the host of heaven, was adopted by Israel from their eastern conquerors: cf. 2Ki_23:5; 2Ki_23:11; Jer_44:17; Job_31:26; Deu_4:19. (The Heb. is to be read mishtaḥavim.)

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he brought me into the inner court of the Lord's house,.... The court of the priests, where they offered sacrifice, and into which none might come but themselves:

and, behold, at the door of the temple of the Lord, between the porch and the altar; the porch that led into the temple, and the brasen altar, the altar of burnt offerings, which was a very sacred place, and reckoned more holy than the court of the priests (g).

were about five and twenty men; the number, more or less, not being exactly known; who they were, whether the priests or princes of the people, is not certain; probably some of both:

with their backs towards the temple of the Lord; that is, the most holy place, which they were obliged to, in order to do what is afterwards affirmed of them; for the sanctuary was built to the west, that in their worship the Jews might not look to the east, as the Gentiles did; wherefore these men, that they might imitate the Gentiles in their idolatry, turned their backs to the most holy place; which is an aggravation of their impiety; casting the utmost contempt on God, his worship, and the place of it:

and their faces towards the east: when the sun rises:

and they worshipped the sun towards the east; as many nations did, though forbidden the Jews by an express law of God, Deu 4:19; yet this they fell into, and had horses and chariots devoted to this idolatry; see Kg2 21:3. The word rendered "worshipped" is compounded of two words; one signifying to "corrupt", the other to "worship": showing that, by worshipping the sun, they corrupted themselves, and the house of God; and so the Targum renders it,

"and, lo, they corrupted themselves, worshipping in the east the sun;''

and so it is explained in the Jerusalem Talmud,

"they corrupted the temple, and worshipped the sun;''

but Kimchi thinks the word (h) consists of the verb in the past tense, and of the participle; and that the sense is, when the prophet saw the men worshipping the sun to the east, as amazed at it, put this question to those that went in, "do ye worship also?" (i) so Ben Melech.

(g) Bemidbar Rabba, sect. 7. fol. 184. 4. (h) (i) Vid. Hottinger. Smegma Orientale, l. 3. par. 1. c. 24. p. 154. who rather is of opinion that the word is compounded of the participle and the particle or the pronoun

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The inner court - The court of the priests.

About five and twenty men - Rather, as it were five etc. This was the number of the heads of the 24 courses (shifts) with the high priest presiding over them. These then were the representatives of the priests, as the seventy were of the people. In the temple the seat of the Divine Majesty was at the west, perhaps appointed for this very purpose, to guard against the idolatrous adoration of the rising sun. Therefore the idolatrous priests must in worshipping the false sun-god turn their backs upon the True. The worship of the heavenly bodies was one of the earliest forms of idolatry Job 31:26-27 and was expressly forbidden in the Law Deu 17:3. In its earliest form, it was conducted without the intervention of images, the adoration being addressed to the heavenly bodies themselves: this form, continued among the Persians, seems to have been introduced afresh into Jerusalem at the time of Ezekiel. Compare, also, 2Ki 23:11-12. The images (compare Eze 6:4, Eze 6:6) were probably columns set up in honor of the sun, not images in human form. This simpler mode of sunworship was soon changed. The sun, or the god supposed to preside over it, was represented as a person, whose image was set up and adored.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Men. Twelve priests and as many Levites officiated daily. The high priest made the twenty fifth, 1 Paralipomenon xxiv. --- Sun. They prayed to God, turning their faces to the west: but here they despised him, and adored the sun, Job xxxi. 26. (Calmet) --- This posture was common. Illi ad surgentem conversi lumina solum. (Virgil, Æneid xii.) (Serv.) --- Christians did the like, though the reason is not ascertained. (Calmet) --- It might be because Christ is the orient, and not to resemble the Jews. There was no danger of their being taken for idolaters. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

16. With their backs toward the temple — “The very act was symbolical of their apostasy (2Ch_29:6; Isa_1:4; Jer_7:24). And they did this in order that they might look to the east and worship the rising sun. That, and not the temple (Dan_6:10), was the Kiblah of their adoration.” — Plumptre.

They worshiped the sun — No worship was so widespread as this in the ancient world. Almost every god of Egypt, Babylon, and Canaan can be traced back to some primitive sun deity. The five and twenty men mentioned here were engaged in the worship of the sun at its rising, which was at this time perhaps the most popular form of heathen worship with the educated classes, and which continued in Palestine far down in the Christian era. Since Manasseh the temple of Jehovah had been a place of worship for the constellations of heaven, which were adored by their political lord at Nineveh. It would seem at this time to have become part of the state worship at Jerusalem. The “queen of heaven” (Jer_7:18; Jer_44:17) was the popular name for Astarte, the morning and evening star (Zeits. fur die alt. Wiss., 1890, p. 130). This worship took place in the court of the priests, and there need be no doubt that these twenty-four men, led by some foreign hierophant or the Jewish high priest, are intended to symbolize the entire priesthood, or at least a representative from each priestly course (1Ch_24:4-18; 2Ch_36:14; Ezr_10:15). The mention that these priests “put the branch to their nose” while they adored the sun, perhaps shows one particular in which their worship was more abominable than the last. The flower or branch in many ancient rituals is the symbol of life and fructification, and suggests all the orgies of the spring festivals. (See notes Eze_8:14-15.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

He brought me into the inner court. The last and the worst form of desecration follows. It was the "inner court" (Joe_2:17) which, after the exile, was entered only by the priests. During the monarchy, however, it seems to have been accessible to kings and other persons of importance, as in the case of Solomon (1Ki_8:22 1Ki_9:25) in the revolution against Athaliah, (2Ki_11:4-15) and Hezekiah, (2Ki_19:14) and Josiah. (2Ki_23:2) Ezekiel does not say that the men whom he saw were priests, though the number twenty-five suggests that they were taking the place of the high priest and the heads of the twenty-four courses of the priesthood, (1Ch_24:4-19) and so symbolized the whole order of the priesthood as the seventy elders represented the laity in 2Ch_36:14 the chief of the priests is spoken of as having been prominent in "polluting the house of the Lord." They were seen turning their backs to the temple of Jehovah, i.e. the sanctuary. The very act was symbolical of their apostasy (Isa_1:4; Jer_7:24) And they did this in order that they might look to the east and worship the rising sun. That, and not the temple, (Dan_6:10) was the Kiblah of their adoration. The sun worship here appears to have had a Persian character, as being offered to the sun itself, and not to Baal, as a solar god. Of such a worship we have traces in Deu_4:19 Deu_17:3; Job_31:26; 2Ki_23:5, 2Ki_23:11.

Sun worship.

When Ezekiel, in his visionary visit to the temple, came upon the last scene of horror, and beheld the greatest of all the abominations therein committed, he saw twenty-five men performing rites of worship before the rising sun.

I SUN WORSHIP IS MOST FASCINATING. This was the most common, and perhaps also the most primitive, heathen cult. It was very prominent in the ancient Egyptian religion the rising, the midday, and the setting sun being honoured with separate names and rites; it was the essential idea of the Canaanite Baal worship, as well as of the Babylonian religion; and it lies at the heart of the Aryan mythology in Sanscrit, Greek, and Teutonic forms. If any material object should be selected for worship, it is natural that the earth"s great source of light, power, and life should be the universal favourite. Our modern idolatries do not reach this material form, but they contain the same ideas.

1. The worship of light. This takes two forms.

(1) AEstheticism. Grace of form and tone are set up as supreme objects of admiration, to the neglect of moral goodness.

(2) Science. This is put on a pinnacle as lord of all thought and life. Now, knowledge is good, and all truth, which is the subject of science, is in itself pure, and should be pursued by men. But the exclusive cult of science is idolatry, because it is placing knowledge above obedience.

1. The worship of power. The sun is the great motive power of the universe. Latent sun heat in coal drives our steam engines. Direct sun heat lifts the water from the sea, that afterwards descends in avalanches and mountain torrents. We do not prostrate ourselves before the sun, the source of all this force, but we do magnify the virtue of the power itself. Yet material resources are not the highest good.

2. The worship of life. The sun is the great fertilizing influence of nature. The return of its warm rays awakens nature from the death of winter, and creates the new life of spring; its great heat makes the tropics to teem with swift growing vegetable and insect life. The most modern idolatry is the deification of the vital powers the idea that, as all natural instinct is pure, the indulgence of naturalism is commendable. This is just the old Canaanite abomination.

3. The worship of the future. The sun worshipper turned to the east and hailed the sunrise. There is something fascinating and exhilarating in this anticipation of the morning. Christianity consecrates hope. But it is a mistake to believe in the future as in a fate of coming good. The future can only be good because God is in it, and blesses it.

II SUN WORSHIP IS MOST ABOMINABLE. It includes many evil things.

1. Departure from God. The sun worshippers stood with their backs turned towards the temple. Their attitude was most significant. All idolatry must be practised with the back turned towards the truly Divine. We cannot serve the false and the true at one and the same time.

2. The degradation of Gods greatest works. The more beautiful and powerful and fruitful the sun is seen to be, the more shameful is it that men should degrade their thought of it into idolatry. When we abuse God"s best gifts by idolizing them, we turn what should occasion our deepest gratitude and admiration for God"s goodness into an occasion for departing from him.

3. The consecration of sin. Sun worship began in adoration of the lord of day. But it descended into gross licentiousness, through the selection of the fertilizing power of sun heat as a special object of adoration. Thus sun worship became the worship of lust. This will be the inevitable effect of naturalism regarded as a religion. The worship of nature powers pure and simple involves the consecration of the lowest of those powers, so that what should be kept down as a slave claims to rule as a master, with obscene effrontery.

CONCLUSION. The rescue from nature worship modern as well as ancient is to be found in the revelation of One infinitely greater than nature. No wonder men who had no vision of the spiritual God selected the sun so powerful in his southern splendour as the greatest object of adoration. But we have "the Sun of Righteousness," before whose glory all physical brightness grows pale and fades away.

Sun worshippers in Jerusalem.

Although the worship of Baal and other similar deities was no doubt a corruption due to the personification of the great orb of day, it does not seem that, in this passage, the prophet intends to denounce that form of idolatry. It appears that actual sun worship, which we know to have been practised among the Persians, obtained in the time of Ezekiel at Jerusalem, though it is scarcely credible that it took place literally in the circumstances depicted in the context.

I THE SUN WORSHIP ITSELF. Of this it is enough to say that it is creature worship, and is therefore dishonouring to the Creator who kindled the sun in the firmament, and who is himself the eternal, uncreated Light.

II THE SUN WORSHIPPERS.

1. They included the priesthood; for the five and twenty here mentionedwere doubtless the heads of the twenty-four courses, with the high priest presiding over them.

2. Their attitude was indicative of profanity and defection; they aredepicted as turning their backs towards the temple of Jehovah that they might face the sun as he rose in the east.

III THE EFFECTS OF SUN WORSHIP.

1. This superstition estranged the minds of those who practised it from the God who is Light, and in whom is no darkness at all; it rendered them indifferent to the Divine Law, and inattentive to the Divine service and worship.

2. It was the means of filling the land with abominations and violence, andthis was especially the case when conjoined with the worship of the Phoenician sun god.

3. It thus became one of the many occasions for the arousing of the angerof God, and led to the retributions and chastenings which speedily came upon the ungrateful, unspiritual, and apostate people. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Inner court - The innermost, that which was next the temple, called here the Lord's house. At the door - Before he saw abominations in the gates of the courts, now he is come to the very house itself. The porch - That stately porch, beautified with the curious and mighty brass pillars, Jachin and Boaz. Altar - The brazen altar for burnt-offerings, which was placed in the court before the front of the temple, and is here represented in its proper place. Their backs - In contempt of God, and his worship. The sun - In imitation of the Persians, Egyptians, and other eastern idolaters; these Jews turn their back on God who created the sun, and worship the creature in contempt of the Creator.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

behold!

This word shows that Ezekiel was surprised by what he saw.

portico

covering in front of an entrance with columns or posts for support

their faces toward the east

"they were looking toward the east"

translationWords

court

house of God

temple

altar

face

worship

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

And He brought me to the inner court of the house of the Lord This is the Temple court, for the Temple Mount is called the outer court, and until now that is where he [already] had been standing, except that he had entered the northern gate when He showed him the image of the Tammuz in the chamber of the knives. Then He brought him to the east, [to stand] before the Temple and the altar.

and their faces toward the east From the implication of the statement, “and their faces toward the east,” I [already] know that “their backs were toward the Temple,” but [Scripture] tells us that their posteriors were exposed, for they would uncover themselves and excrete downward.

and they were prostrating themselves Heb. מִשְּׁתַּחֲוִיתֶם. This serves as two words, an expression of destruction (הַשְּׁחָתָה) and an expression of prostrating oneself (הִשְּׁתַּחֲוָיָה). So it is in Yerushalmi (Suc. 5:5, see Korban Ha’edah): “They were destroying the Temple and bowing to the sun.” Jonathan, too, rendered in that manner: and they were destroying and bowing.” Menachem (p. 171) classified it as an expression of bending down, like (Isa. 51:23): “Bend down (שְּׁחִי) and let us cross.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.