Hosea 8:13

Hos 8:13 They sacrifice flesh [for] the sacrifices of mine offerings, and eat [it; but] the LORD accepteth them not; now will he remember their iniquity, and visit their sins: they shall return to Egypt.

Ver. 13. They sacrifice flesh in the sacrifices of mine offerings, and eat it] q.d. They would seem not to have rejected the great things of my law, not to be such strangers thereunto; since they were much in sacrificing according to the law. But their hypocrisy is most hateful: in that first, they offer (with Cain) non personam, sed opus personae, as Luther saith; not themselves, but their bare sacrifices, Isa 66:3, which is but as a brainless head and soulless body; it is but flesh, as it is here called in contempt and scorn. See the like, Jer 7:21 Hos 9:4. And think the same of all external services, si careant anima sua, id est recta in Deum fide, et erecta in illum mente, if not performed in faith and obedience. Secondly, they pretended to serve God, when indeed they only served their own bellies, as those, Rom 16:18, sought their own ends, Php 2:21, catered for the flesh, Rom 13:14, insigne donum quo afficior (as Luther paraphraseth the text) carnem offertis quam vos ipsi voratis, i.e. A goodly gift it is that you give me, viz. the flesh of your peace offerings which yourselves may feast with; and you therefore multiply sacrifices, that you may gorge yourselves with good cheer. Now one egg is not more like to another than these old fleshmongers were to the Popish flesh flies at this day. It was an honest complaint of one of them: We, saith he, handle the Scripture, tantum utnos pascat et vestiat, only that it may feed us and clothe us. And it is evident to all the world that their masses, pilgrimages, festivals, vowed presents and memorials, &c., are only to pamper their paunches; which made them so angry with Erasmus and Luther for meddling.

But the Lord accepteth them not] How should he, pray, when there was nothing but flesh, nothing but self in them. See the like, Jer 4:10 Amo 5:22 Isa 1:10, where God telleth them that their sacrifices were grievous and offensive to all his several senses, nay, to his very soul too. "The sacrifice of the wicked is abomination to the Lord," Pro 15:8, yea, though he bring it with never so good an intent, Pro 21:27; how much more if he bring ex rapina holocaustum, a sacrifice of what he hath got by rapine and robbery! and so the Chaldee carrieth the sense of the former words; the sacrifices of mine offerings, quae collecta sunt ex iniuria, saith he, which were gathered and gotten by wrong dealing: how then should the Lord accept them?

Now will he remember their iniquity] Even while they are sacrificing, let them not think to blind his eyes with the smoke of their offerings, to stop his mouth with their rich gifts and donaries; to bribe him into a connivance; to expiate and set off their sins with their sacrifices; for God will remember them, and punish them. Yea, now will he do it, in the time of their holy duties; he will come upon them then in his wrath, as Pilate came upon the Galileans, and mingled their blood with their sacrifices, Luk 13:2. Sure it is that sin (brought into God’s holy presence) petitions against the sinner, as Esther did against Haman at the banquet of wine, Est 7:6; picks out the time of prayer and other duties to accuse and call for vengeance. Take we heed, lest while we are confessing our sins (which yet we close with, and will not forsake) and judging ourselves worthy to be destroyed, God say not, Out of thine own mouth will I condemn thee, thou graceless person, that hast so much impudence as to bring thy Cozbi into my presence, {Num 25:18} then, when all the people (as on a fastday) are weeping before the door of the tabernacle. God will be sanctified of all that draw nigh unto him; one way or other he will be sanctified, either in them, or on them, Lev 10:3. Of such he saith, as Solomon once did of Adonijah, "If he show himself a worthy man, there shall not a hair of his head fall to the earth: but if wickedness shall be found in him, he shal1 die," 1Ki 1:52. If any defile the temple of God, him shall God destroy, 1Co 3:17.

They shall return to Egypt] They had a mind to run thither for refuge; they sent also to So, king of Egypt, for that purpose, 2Ki 17:4. Instead of making their peace with God, they betook themselves to base shifts, and sought help of the creature. This is the guise of graceless men when distressed. But they shall soon have enough of Egypt, Hos 9:8; Hos 9:6. Their strength (or their Egypt) had been to have sat still, in expectation of help from heaven, Isa 30:7, and to have considered that the last and greatest curse denounced against their disobedience was, "And the Lord shall bring thee into Egypt," &c., Deu 28:68.

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.

Hos 8:13. They sacrifice flesh, &c., and eat it, but the Lord accepteth them not — They offer sacrifices indeed, but their sacrifices are not acceptable to God, not being offered with a pious and devout mind. Dr. Wheeler translates the clause, They have sacrificed the choicest sacrifices, and have eaten flesh: Jehovah taketh not delight therein. Now will he remember their iniquity, &c. — God supported the Jews, that they might support the true religion; which as they had now neglected to do, there was no reason why God should support and defend them against their enemies. They shall return to Egypt — Going into Egypt seems to have been a proverbial expression for extreme misery; and may here denote, that they should go into a state of captivity and bondage as bad as that which their forefathers had suffered in Egypt. Or else, taken literally, it might be intended to signify, that they should seek the alliance and friendship of Egypt, contrary to the faith they had given to the Assyrians, which would bring on their destruction. This proved to be the case, as the reader will see by consulting 2Ki 17:4-5, “The king of Israel sent messengers to So, king of Egypt, and brought no presents to the king of Assyria, as he had done year by year; therefore the king of Assyria shut him up, and bound him in prison. Then the king of Assyria came up throughout the land, took Samaria, and carried Israel away into Assyria.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

8:13 I do not accept their sacrifices: See 6:6; Isa 1:10-17; Amos 5:21-24; Mic 6:6-8. • They will return to Egypt, the place of slavery (Deut 28:68). God’s dealings with Israel did not end with judgment. The divine purpose of judgment was to restore Israel to the status they had when they came out of Egypt, so that they could experience a new beginning (see Hos 2:14-15).

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

Saying that they offer it to the Lord, but he accepteth no service, which he himself hath not appointed.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

sacrifices of mine offerings--that is, which they offer to Me.

eat it--Their own carnal gratification is the object which they seek, not My honor.

now--that is, "speedily."

shall return to Egypt-- (Hos 9:3, Hos 9:6; Hos 11:11). The same threat as in Deu 28:68. They fled thither to escape from the Assyrians (compare as to Judah, Jer. 42:1-44:30), when these latter had overthrown their nation. But see on Hos 9:3.

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 13. They sacrifice flesh] Bp. Newcome translates thus: "They sacrifice gifts appointed unto me, and eat flesh." They offer to their idols the things which belong to Jehovah; or, while pretending to offer unto the Lord, they eat and drink idolatrously; and therefore the Lord will not accept them.

They shall return to Egypt.] Many of them did return to Egypt after the conquest of Palestine by Shalmaneser, and many after the ruin of Jerusalem by Nebuchadnezzar; but they had in effect returned to Egypt by setting up the worship of the golden calves, which were in imitation of the Egyptian Apis.

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

Interpreters think that the Israelites are here derided because they trusted in their own ceremonies, and that their sacrifices are reproachfully called flesh. But we must see whether the words of the Prophet contain something deeper. For the word הבהב, ebeb, some rightly expound, in my judgment, as meaning “sacrifices,” either burnt or roasted; it is a word of four letters. Others derive it from יהב, ieb, which signifies “to give gifts;” and hence they render thus, “sacrifices of my gifts;” and this is the more received opinion. I view the Prophet here as not only blaming the Israelites for putting vain trust in their own ceremonies, which were perverted and vicious; but also as adducing something more gross, and by which it could be proved, that their folly was even ridiculous, yea, to profane men and children. When we only read, The sacrifices of my gifts, which they ought to have offered to me, the sense seems frigid; but when we read, “The sacrifices of my burnt-offerings! they offer flesh”, the meaning is, So palpable is their contempt, that they cannot but be condemned even by children. How so? Because for burnt-offerings they offer flesh to me; that is they fear lest any portion of the sacrifices should be lost: and when they ought, when offering burnt-sacrifices, to burn the flesh, they keep it entire, that they may stuff themselves. Hence they make a great display in sacrificing: and yet it appears to be palpable mockery, for they turn burnt-offerings into peace-offerings, that the flesh may remain entire for them to eat it. And no doubt, it has ever been a vice dominant in hypocrites to connect gain with superstitions. How much soever, then, idolaters may show themselves to be wholly devoted to God, they yet will take care that nothing be lost.

The Prophet then seems now to reprove this vice; I yet allow that the Israelites are blamed for thinking that God is pacified by sacrifices which were of themselves of no value, as we have had before a similar declaration. But I join both views together — that they offered to God vain sacrifices without piety, and then, that they offered flesh for burnt-offerings, and thus fed themselves and cared not for the worship of God. The sacrifices then of my burnt-offerings they offer; but what do they offer? Flesh Nor does he seem to have mentioned in vain the word flesh. Some say that all sacrifices are here called flesh by way of contempt; but there seems rather to me to be a contrast made between burnt sacrifices and flesh; because the people of Israel wished to take care of themselves and to have a rich repast, when the Lord required a burnt-offering to be presented to him: and he afterwards adds, and they eat By the word eating, he confirms what I have already said, that is, that he here reproves in the Israelites the vice of being intent only on cramming themselves, and of only putting forth the name of God as a vain pretence, while they were only anxious to feed themselves.

It is the same with the Papists of our day, when they celebrate their festivals; they indulge themselves, and think that the more they drink and eat, the more God is bound to them. This is their zeal; they eat flesh, and yet think that they offer sacrifices to God. They offer, then, their stomach to God, when it is thus well filled. Such are the oblations of the Papists. So also the Prophet now says, “They eat the flesh which they ought to have burned.”

The Lord, he says, will not accept them Here again he briefly shows, that while hypocrites thus make pretences, they are self-deceived, and will at last find out how vainly they have lied to God and men: “God will not accept them.” He here repudiates, in the name of God, their sacrifices; for whatever they might promise to themselves, it was enough that they devised for themselves these modes of worship; for God had never commanded a word respecting them.

It then follows, Now will he remember their iniquity, and visit their sins The Prophet denounces a future punishment, lest hypocrites should flatter themselves, when God’s fury is not immediately kindled against them, for it is usual with them to abuse the patience of God. Hence Hosea now forewarns them, and says, “Though God may connive for a time, there is yet no reason for the Israelites to think that they shall be free from punishment: God will at length,” he says, “remember their iniquity.” He uses a common form of speaking, which everywhere occurs in Scripture: God is said to remember when he really, and as with a stretched-out hand, shows himself to be an avenger. “The Lord now spares you; but he will, in a short time, show how much he abominates these your impure sacrifices: He will remember, then, your iniquity Visitation follows this remembering, as the effect the cause.

They shall flee, he says, to Egypt The Prophet, I doubt not, intimates here, that vain would be all the escapes which the Israelites would seek; and though God might allow them to flee to Egypt, yet it would be, he says, without any advantage: “Go, flee to Egypt, but your flight will be useless.” The Prophet expressed this distinctly, that the people might know that they had to do with God, against whom they could make no defense, and that they might no longer deceive themselves by foolish imaginations. And though the people were blinded by so great an obstinacy, that this admonition had no effect; yet they were thus rendered the more inexcusable. It now follows —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(13) They sacrifice flesh . . .—Should be, “They sacrifice the sacrifices of my gifts—flesh, and eat it.” Clear reference to the Mosaic institute. Ye shall go back to Egypt, says the prophet, and there learn again the bitter lessons of the past—either the positive return to Egypt or the disastrous hankering after Egyptian alliances.

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

13. They sacrifice, &c.] Rather, My sacrificial gifts they sacrifice; (yea,) flesh, and they eat it; i.e., their sacrifices are a mere form, Jehovah abhors them; the only positive result is that the sacrificer has the luxury of a dinner of flesh-meat. (Comp. a similar accusation against the priests, Hos_4:8.) That sensual appetites were partly concerned in the offering of sacrifices even in times of national trouble may perhaps be inferred from Isa_22:13, the eating of animal food being only allowed, especially we may suppose in Jerusalem, in connexion with a sacrificial act; comp. Lev_17:3-6; Deu_13:15-16 (a mitigation of a primitive rule). [The word rendered ‘gifts’ is uncertain.]

now] The climax of Israel’s iniquity has been reached; Jehovah will now prove in act that He has not forgotten their transgressions.

they shall return to Egypt] Some think this is a kind of poetical expression for being carried into captivity—a most unnatural supposition. In Isa_7:18 we find a threat of a double invasion from Egypt and from Assyria, and why can we not imagine that a people who were ever vacillating between Egyptian and Assyrian alliances should be threatened with an Egyptian as well as an Assyrian captivity? Comp. the prophecies of restoration from Egypt in Isa_11:11; Mic_7:12. The word ‘return’ is pointed with the terrible associations of the ‘house of bondage’; comp. Deu_28:68. Hosea repeats the threat in Hos_9:3; Hos_9:6, Hos_11:5.

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.

They sacrifice flesh for the sacrifices of mine offerings,

and eat it,.... Or, "as to the sacrifices mine offerings" or "gifts, they sacrifice flesh, and eat it" (o); these sacrifices, which, according to the law, should given to God when they offered them, they did not give them to him, they took them to themselves, and ate them; they were carnal offerings, and offered with a carnal mind, without faith and piety, without any regard to the glory of God, but merely for the sake of caring: the Targum interprets it of sacrifices got by rapine, which God hates, Isa 61:8;

but the Lord accepteth them not; neither the sacrifices, nor the sacrificers, but despised and abhorred them; no sacrifice was acceptable to God but what was offered according to law, and where he directed, and in the faith of Christ, and through him:

now will he remember their iniquities, and visit their sins; he will not pardon them, but punish for them; so far were their sacrifices making atonement for them, as they expected, they added to the measure of their iniquities:

they shall return into Egypt; either flee thither for refuge, many of them it seems did, when the king of Assyria entered their land, and besieged Samaria; where they lived miserably, as in exile, and were there buried, and never returned to their own land any more; see Hos 9:3; or they should be carried captive into Assyria, where they should be in a like state of bondage as their fathers were in Egypt. Some render it, "they return into Egypt" (p); and consider it not as their punishment, but as their sin; that when the Lord was about to visit them for their transgressions, they being made tributary to the Assyrians, instead of returning to the Lord, and humbling themselves before him, they sent to the king of Egypt for help, Kg2 17:4.

(o) "quod attinet ad sacrificia donariorum meorum, sacrificant illi quidem carnem, et comedunt", Piscator, De Dieu; "quantum ad sacrificia", &c. Schmidt. So Reinbeck. De Accent. Hebr. p. 445. (p) "illi in Aegyptum redeunt", Cocceius; "revertuntur", Schmidt. So Tarnovius.

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

They sacrifice flesh for the sacrifices of Mine offerings, and eat it; but the Lord accepteth them not - As they rejected God’s law, so God rejected their “sacrifices,” which were not offered according to His law. They, doubtless, thought much of their sacrifices; and this the prophet perhaps expresses by an intensive form ; “the sacrifices of My gifts, gifts,” as though they thought, that they were ever giving. God accounted such sacrifices, not being hallowed by the end for which He instituted them, as mere “flesh.” They “offered flesh” and “ate” it. Such was the beginning, and such the only end. “He” would “not accept them.” Nay, contrariwise, “now,” now while they were offering the sacrifices, God would show in deed that He “remembered” the sins, for which they were intended to atone. God seems to man to forget his sins, when He forbears to punish them; to “remember” them, when He punishes.

They shall return to Egypt - God had commanded them to return no more to Egypt Deu 17:16 of their own mind. But He had threatened that, on their disobedience, “the Lord would bring them back to Egypt by the way, whereof He spake unto them, Thou shalt see it no more again” Deu 28:68. Hosea also foretells to them, that they (i. e., many of them) should go to Egypt and perish there Hos 9:3, Hos 9:6. Thence also, as from Assyria, they were to be restored Hos 12:11. Most probably then, Hosea means to threaten an actual return to Egypt, as we are told, that some of the two tribes did go therefor refuse, against the express command of God Jer. 42–43. The main part of the ten tribes were taken to Assyria, yet as they were, even under Hosea, conspiring with Egypt 2Ki 17:4, such as could, (it is likely) took refuge there. Else, as future deliverance, temporal or spiritual, is foretold under the image of the deliverance out of Egypt, so, contrariwise, the threat, “they shall return to Egypt,” may be, in figure, a cancelling of the covenant, whereby God had promised, that His people should not return: a threat of renewed bondage, “like” the Egyptian; an abandonment of them to the state, from which God once had freed them and had made them His people.

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

Egypt, to escape the Assyrian, chap. ix. 3. (Calmet) --- They have imitated the Egyptian idols. (St. Jerome) --- Osee had applied to their king for aid, 4 Kings xvii. 4.

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).

They sacrifice; or, As for sacrifices, my gifts, so some, taking the words absolute and in apposition, read them, and perhaps they are plainer and closer connected with the former when so taken. I have written to them, and they count it a strange thing; and the sacrifices and gifts which they call mine, I tell you what I account them to be; as for sacrifices, which now they pretend to give me, it is flesh they sacrifice, and eat it when they have done, and I account no more of it: they sacrifice that they may feast and fill themselves with wine and mirth, and what is that to me?

The Lord accepteth them not; neither owneth them as his, nor taketh any pleasure at all in them. These sacrifices shall never expiate their sins, nor reconcile me to them, saith God. I think here is a meiosis in these words, they may be a softer expression of hatred and detestation, which God bears towards such.

Now will he remember their iniquity, and visit their sins; in his just and hot displeasure, he will reckon with them, and, by punishing them for all, make them know he remembers all their sins. Here remembering and visiting are the same, and include punishment.

They shall return to Egypt; either alluding to their bondage in Egypt; so Assyria shall use them. Or else it is an upbraiding them for and minding them of their perfidiousness to Shalmaneser. They had been ever covenant-breakers with God and man; this last part of treachery God will punish. Or else, they shall return to Egypt, i.e. many shall to save their lives flee from the Assyrian into Egypt, and there seek their safety; and if they preserve their life there, the punishment of their sins shall follow them; exile, with misery as bad as captivity, shall be their lot there. So Hos 9:6.

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

Vers. 13, 14. For the sacrifice of mine offerings, they sacrifice flesh and eat it; but the Lord accepteth them not. The mention of altars naturally suggests that of sacrifices, and, as a matter of fact, with the multiplication of those altars they multiplied their sacrifices, so that the latter kept pace with the former, and a due proportionateness maintained between them. And yet, numerous as those sacrifices were, they were not real sacrifices; they were no more and no better than slaying so many animals and feasting on their flesh; the spirit of devotion was absent, therefore God did not accept them. Now will he remember their iniquity, and visit their sins: they shall return to Egypt. The turning-point was now reached, their iniquity was full, and the time of punishment had arrived. God had delivered their fathers out of the bondage of Egypt; now he will send their posterity into a bondage similar to or even worse than that of Egypt. For Israel hath forgotten his Maker, and buildeth temples (or, palaces). Here Israel"s sin, with the consequent suffering, is traced to its source. The origin of all was their forgetfulness of God and false confidence in man them-selves and others or both. And Judah hath multiplied fenced cities. Israel forgot his Maker, and built shrines on high places, "consecrating," as Jerome says, "whole hills and mountains and shady trees to Baal and Ashtaroth and other idols." Judah also, though aware that Israel had renounced the love of Jehovah and had been punished for their sins, did not return to God, but trusted in fenced cities. But I will send a fire upon his cities, and it shall devour the palaces thereof . To the word for "city" the masculine suffix is attached; while with "palaces" the feminine suffix is employed. With the proper names of peoples either gender is used:

(a) the masculine with reference to the people or population, and the feminine in relation to the country; or the reference may be to Israel and Judah, the masculine referring to their respective peoples, and feminine to their lands; though

(b) Aben Ezra refers the feminine suffix of "palaces" to ry, city, which is feminine.

(c) The Septuagint has ta yemelia , foundations, instead of palaces.

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

They shall return - Many shall fly from the Assyrian into Egypt.

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

"Slain-offerings for gifts they sacrifice; flesh, and eat: Jehovah has no pleasure in them: now will He remember their transgression, and visit their sins: they will return to Egypt. Hos 8:14. And Israel forgot its Creator, and built palaces: and Judah multiplied fortified cities: and I shall send fire into its cities, and it will devour its castles." With the multiplication of the altars they increased the number of the sacrifices. הבהבי is a noun in the plural with the suffix, and is formed from יהב by reduplication. The slain-offerings of my sacrificial gifts, equivalent to the gifts of slain-offerings presented to me continually, they sacrifice as flesh, and eat it; that is to say, they are nothing more than flesh, which they slay and eat, and not sacrifices in which Jehovah takes delight, or which could expiate their sins. Therefore the Lord will punish their sins; they will return to Egypt, i.e., be driven away into the land of bondage, out of which God once redeemed His people. These words are simply a special application of the threat, held out by Moses in Deu 28:68, to the degenerate ten tribes. Egypt is merely a type of the land of bondage, as in Hos 9:3, Hos 9:6. In Hos 8:14 the sin of Israel is traced back to its root. This is forgetfulness of God, and deification of their own power, and manifests itself in the erection of היכלות, palaces, not idolatrous temples. Judah also makes itself partaker of this sin, by multiplying the fortified cities, and placing its confidence in fortifications. These castles of false security the Lord will destroy. The 'armânōth answer to the hēkhâloth. The suffixes attached to בּעריו and ארמנתיה refer to both kingdoms: the masculine suffix to Israel and Judah, as a people; the feminine to the two as a land, as in Lam 2:5.

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.)

General Information:

Yahweh is speaking.

They will return to Egypt

Because of their sin, God will send his people away as slaves to the Egyptians.

translationWords

sacrifice

Yahweh

iniquity

punish

sin

Egypt

Israel

Maker

palace

Judah

fire

stronghold

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

As for the sacrifices they burn before Me Heb. זִבְחֵי הַבְהָבַי. The sacrifice of My burnt offerings that they scorch in the fire which is upon My altar.

let them slaughter the flesh and eat [it] Why do I need them to bring them? Let them slaughter so that they have flesh to eat and eat them, for I do not desire them.

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.