Proverbs 11:16

Pro 11:16 A gracious woman retaineth honour: and strong [men] retain riches.

Ver. 16. A gracious woman retaineth honour.] Such a one as is set forth in Lemuel’s lesson, {Pro 31:10-31} such as was Sarah, Deborah, Abigail, Esther, Queen Elizabeth, of whom a great French princess gave this eulogium, that she was gloriosissima, et omnium quae unquam sceptrum gesserunt felicissima femina, the bravest and happiest woman that ever swayed sceptre. {a} Piety, sobriety, purity, charity, and chastity - maugre the venomous tongues of all hell born slanderers, such as Sanders, Rhiston, and other Romish railers, and dead dogs that barked against her {b} - were her inseparable companions; never suffering any lady to approach her sacred presence of whose stain she had but the least suspicion.

And strong men retain riches.] By their industry and good husbandry: that they may maintain their wives’ honour, and bear up their port according to their place. Others render it, Improbi apprehendunt divitias. Wicked men catch at wealth, sc., in the choice of their wives. And indeed among suitors, both in love and in law, money is a common meddler, and commonly drives the bargain and business to an upshot.

“ Protlnus ad censum: de moribus ultima fiat

Quaestio. ” - Juvenal.

“Good enough, if goods enough.”

{a} Thuan. Hist., lib. cxxiv.

{b} Sanderus Lupam Anglicanam appellat. Rhistonus Nostram Leoenam, &c. Speed, 1236.

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.

Pro_11:16

A gracious woman retaineth honour.

The honour of woman

Here the sexes are put in beautiful apposition: woman is gracious, man is strong. Graciousness dissociated from strength has indeed an influence all its own; strength dissociated from graciousness is mere strength, and is wanting in all those attributes which excite and satisfy the deepest confidences of the world. A woman can work miracles by her graciousness. She knows how to enter the sick chamber noiselessly. She knows how to enter the room without violence, ostentation, or impressiveness, which signifies vanity and display. Woman can speak the gentle word, and look the gracious look, and use the magical touch of friendship and trust, and, in short, can carry her own way without appearing to do so by the very force of tenderness, sympathy, and persuasiveness. Who would raise the foolish question whether grace or strength is the more desirable attribute? Each is desirable in its own way; a combination that is the very perfection of character. Strength and beauty are in the house of the Lord. The great column looks all the better for the beautiful capital which crowns and enriches it. Men should endeavour to cultivate grace, tenderness, all that is charmful in spirit, disposition, and action. This cannot be done by mere mimicry; it is to be done by living continually with Christ, studying His spirit, entering into all His purposes, and reproducing, not mechanically, but spiritually, as much as possible of all that was distinctive of His infinite character. The Bible has ever given honour to woman. He is a fool and an unjust man who wishes to keep women in silence, obscurity, and in a state of unimportance; and she is a foolish woman who imagines that she cannot be gracious without being strong, and who wishes to sacrifice her graciousness to some empty reputation for worthless energy. It is not good for the man to be alone, for he is without grace; it is not good for the woman to be alone, for she is without strength; when men and women stand to one another in the right Christian relation they will complete one another, and together constitute the Divine idea of humanity. (J..Parker, D.D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Pro 11:16. A gracious woman — Hebrew, אשׁת חן, a woman of grace; one endued with the saving grace of God, and who, by humility, meekness, modesty, prudence, and other virtues, renders herself acceptable and amiable to God and men; retaineth honour — Holdeth fast her honour, or good reputation, with no less care and resolution than strong men do riches, as it follows.

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

CRITICAL NOTES.—

Pro_11:16. Last clause “as strong men retain,” or “grasp at riches.”

MAIN HOMILETICS OF Pro_11:16

A GRACIOUS WOMAN

I. What is a gracious woman?

1. She is one who stands in right relations to God. Everything depends upon right relationship. Upon the right relationship of the earth to the great centre of the solar system depends all that makes the earth of worth to us—all its glorious fruitfulness and beauty. If there was not this adjustment of relationship between the earth and the sun, our planet would not only be an unfit abode for man, but would be a positive blot upon God’s universe. This is true also of men’s relations to each other, and is specially so in respect to our relationship to God. Nothing but a right relationship to Him can develope those moral beauties which alone make a true woman. She is accepted or “justified” by God’s most gracious favour on God’s own conditions. She lives in the eternal sunlight of His gracious influence, and is held to the most Blessed Being in the universe, by the sweet persuasiveness which flows from His blessed character. The thoughts of the Eternal God are the food of her spirit, and from this relationship to Him comes all the grace of her character. Is there any other relationship which can make such a woman? There is none, not only so, the absence of it may end in making even a woman a blot, a positive evil, in the moral universe. There can be no true graciousness where there is no union with Him whose most attractive attribute is His graciousness, who makes Himself known, as “the Lord God, merciful and gracious.” (Exo_34:6). A gracious woman must be in right relationship with a gracious God.

2. In consequence of this, a gracious woman is right in her human relationships. Being right in the greater matter, she must be in that which is less. The earth, because she preserves her right relation to the sun, is right in her relationship to the other planets, that is, her path in the heavens is just that which is best for the whole planetary system—that which enables them also to keep their orbits, and prevents one of them from exercising a baleful influence over another. A woman whose spirit is under the influence of a gracious God will be a gracious daughter, a gracious wife, a gracious mother, a gracious friend and neighbour—that is, all her doings and sayings will be irradiated and warmed by that holiness and love which is the essence of the character of God Himself. In the summing up of the Divine law, Christ makes the right human relation depend upon a right Divine relation. “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.” (Luk_10:27), and He repeats this foundation principle in His last discourse with His disciples before His death, “By this shall all men know that ye are my disciples, if ye have love one to another.” (Joh_13:35).

II. A woman with such a character wins honour. The strong men to whom she is compared (see critical notes) are warriors who take the spoil by strength of hand, such men as Othniel, the son of Kenaz, who took Kirjath-sepher by reason of his strength and military skill. For the strong men must gain their spoil before they can retain it. So with a gracious woman. She must win honour before she can retain it, and this she most certainly will do. She will be honoured by God because she is fulfilling His purpose in sending her into the world—because she is bringing glory to Him by showing to the world what He meant a woman to be. And as a necessity she will be honoured. Those in nearest relation to her will honour her. “Her children rise up and call her blessed; her husband also and he praiseth her.” But she is honoured in a wider sphere by a larger circle—“her own works praise her in the gates.” (chap. Pro_31:28; Pro_31:31).

III. What she has won she will retain. Strong men, when they have won their prize, hold it fast. It is more difficult to obtain wealth than to retain it. Having done the first by reason of their strength, it is comparatively easy to do the second by the same means. So with a gracious woman. Honour is the guerdon of her gracious character, this she has won without any striving. Her character is that for which she has striven, and this it is which is the strength by which she retains her riches, viz., her honour.

OUTLINES AND SUGGESTIVE COMMENTS

Albeit the woman is the weaker vessel, yet when she is gracious, that is to say, graced, not so much with beauty, as with wisdom and virtue, she keepeth honour, that is, maintaineth her credit and preserveth her chastity. It were a hard thing to rob or spoil a strong man of his goods; but to take away the chastity of an honest matron, be she never so weak, it is impossible, who will rather die a thousand deaths than to be stained with the least speck of dishonesty.—Muffet.

A woman is powerful by her grace as the mighty are by their strength. In grace there lies as great force as in the imposing nature of the mighty; nay, the power of the strength of the latter gains only more property, while the woman gains honour and esteem, which are of more worth.—Rueetschi, from Lange’s Commentary.

Thus Deborah “retained honour” as a mother in Israel, the counsellor and stay of a sinking people. (Jdg_4:4; Jdg_5:7.) Esther “retained” her influence over her heathen husband for the good of her nation (Est_9:12-13; Est_9:25). And still the gracious woman retaineth honour long after she has mingled with the dust. Sarah, the obedient wife (1Pe_3:5-6); Hannah, the consecrating mother (1Sa_1:28); Lois, Eunice, and “the elect lady” (2Ti_1:5; 2Ti_3:15; 2Jn_1:1-4), in the family sphere; Phœbe and her companions in the annals of the Church (Rom_16:2-6; Php_4:3); the rich contributor to the temple (Mar_12:42-44); the self-denying lover of her Lord (Mar_14:3-9); Mary in contemplative retirement (Luk_10:39); Dorcas in active usefulness (Act_9:36):—Are not these “good names” still had in honourable remembrance? (Psa_112:6).—Bridges.

It is true of both sexes, which Solomon here affirms of women only, that gracious persons, they who are in the grace and favour of God, and are strengthened by His gracious assistance, shall from the generality of men gain an inward esteem and, for the most part, an outward respect. There are many instances in which virtue has been rather contemned and ridiculed,—and I will mention none other than the most signal of all, God Incarnate—but goodness has an inseparable splendour which can never suffer a total eclipse, and when it is most reviled and persecuted, it then shines brightest out of the cloud. So that all who are not wilfully blind, who will but make use of their eyes to see, must acknowledge the force of its rays. But why does Solomon here instance the woman rather than the man? Either this, that as vice is more odious and more detested, so on the other hand, virtue is more attractive, and looks more lovely in women than it usually does in men. Or it is, because men have more advantages of aspiring to honour in all public stations than women have, and the only way for a woman to gain honour, is an exemplary holiness. Or it is, because women are made of a temper more soft and frail, are more endangered by snares and temptations, and more inclinable to extremes of good and bad than men, and generally speaking, goodness is a tender thing, more hazardous and brittle in the former than in the latter, and consequently a firm and steady virtue is more to be valued in the weaker sex than in the stronger; so that a gracious woman is most worthy to receive and to retain honour. Or it is, because women in all ages, have given so many heroic examples of sanctity, that there is that peculiar to the sex which naturally renders them more pliable to the Divine grace than men.—Bp. Ken.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

11:16 Respect is the great and lasting reward of being gracious, while wealth is the lesser and temporary prize of being ruthless (see also 10:2; 11:18).

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

Or, modest.

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

Here, 1. It is allowed that strong men retain riches, that those who bustle in the world, who are men of spirit and interest, and are able to make their part good against all who stand in their way, are likely to keep what they have and to get more, while those who are weak are preyed upon by all about them. 2. It is taken for granted that a gracious woman is as solicitous to preserve her reputation for wisdom and modesty, humility and courtesy, and all those other graces that are the true ornaments of her sex, as strong men are to secure their estates; and those women who are truly gracious will, in like manner, effectually secure their honour by their prudence and good conduct. A gracious woman is as honourable as a valiant man and her honour is as sure.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

retaineth--or literally, "lay hold of as a support." Honor is to a feeble woman thus as valuable as riches to men.

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. A gracious woman retaineth honor] Instead of this clause, the Septuagint have, Γυνη ευχαριστος εγειρει ανδρι δοζαν, "A gracious woman raiseth up honor to the man;" Θρονος δε ατιμιας γυνη μισουσα δικαια, "But she that hateth righteous things is a throne of dishonour." A good wife is an honour to her husband; and a bad wife is her husband's reproach: if this be so, how careful should a man be whom he marries!

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

(16) A gracious woman retaineth honour . . .—Each sex has its own power. A woman by her attractiveness wins and retains favour, a man by his strength and riches.

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

16. retaineth] i.e. acquires and keeps. Comp. Pro_29:23. In Gen_48:17 we read: Joseph held up (same Heb. word), i.e. took and kept hold of, and so raised, his father’s hand.

and]=as. We have a similar virtual comparison by juxtaposition of clauses in Pro_26:9; Pro_26:11.

strong] Rather violent, R.V., the reference being to such lawless action as is described in Pro_1:13.

The grace of true womanhood wins and retains honour not less securely than the violence of the freebooter holds fast his spoil.

The LXX. have for this proverb:

“A gracious woman brings glory to her husband,

But a throne of dishonour is a woman who hateth righteousness;”

and add:

“They who deal slothfully with riches become poor,

But the diligent stay themselves upon their wealth.”

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.

A gracious woman retaineth honour,.... Or "a woman of grace" (s) one that has the grace of God in her heart, and is of a virtuous conversation, and by both amiable and lovely to others; as she receives honour or glory from them, which she deserves, so she retains the same. The Targum is,

"a gracious woman divides glory;''

that is, between herself and her husband; to which the Arabic version agrees, which renders it,

"a gracious woman raises up glory to her husband.''

Jarchi interprets it of the congregation of Israel; his note is,

"the congregation of Israel continually draws nigh to the glory of God and his law;''

and it may be applied to the true church of Christ, which seeks the glory of Christ, and retains the glory of Gospel doctrines, of Gospel ordinances, of Gospel discipline, and of Gospel conversation, when the harlot, the apostate church, has lost all honour of these things;

and strong men retain riches: some render it, "as strong men retain riches" (t); as they, when they have got them into their possession, keep them, it being in the power of their hands so to do, against all that would take them from them; so a gracious woman is as tenacious of her honour for chastity, modesty, wisdom, and conduct: or by those "strong men", or "terrible and violent" ones, as the word (u) signifies, may be meant the beast of Rome and his followers, cruel persecutors; whose principal care it is to amass the riches and wealth of others, which, when they have got, they hold fast.

(s) "mulier gratiae", Montanus, Baynus, Gejerus, Michaelis; "quae gratia praedita est", Tigurine version; "uxor gratia pollens", Schultens. (t) "ut", Junius & Tremellius, Piscator, Schultens. (u) "violenti", Piscator, Schultens; "formidabiles", Gejerus.

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

Or, “The gracious woman wins and keeps honor, as (the conjunction may be so rendered) strong men win riches.”

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

Gracious. Virtuous and beautiful, as God hath granted beauty also for good purposes. This and virtue tend to the advancement of women, while men can use their strength to acquire riches. (Calmet) --- Glory. Septuagint, Syriac, and Arabic add, "of her husband. But she that hateth righteousness is a throne of disgrace. The slothful, though rich, shall come to poverty; but the laborious shall retain their riches." Two hemistics seem to be lost in Hebrew. (Kennicott) --- Most of the additions in the Septuagint are only glosses, or useless repetitions, (Calmet) though they seem not to be so in this place. (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).

A gracious woman, Heb. a woman of grace and favour, i.e. one who by her meekness, and modesty, and prudence, and other virtues, renders herself acceptable and amiable to God and to men.

Retaineth honour, or holdeth fast her honour or good reputation, with no less care and resolution than strong men do riches, as it here follows.

And strong men retain riches; or, as strong men, &c.; for so this conjunction is oft used in this book, of which we have seen some, and may afterwards see more instances.

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

16. A gracious woman — אשׁת חן, (esheth hhen,) a woman of grace, gracefulness, beauty, loveliness: (it may mean any of these, and more:) the word is very indefinite.

Retaineth — Seizes, obtains, grasps, holds fast.

Strong men — Formidable or violent men; or, better, energetic men. The meaning may possibly be that the desire of glory, applause, fame, is as strong in a woman of beauty as the desire of spoil and acquisition of riches is in strong-willed men. The qualities of heart and mind which render her lovely are as sure of conquest as the physical force and energy of will which are the strength of men.

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

A gracious woman; a woman full of grace. Septuagint, eucaristov "agreeable," "charming." The author is thinking of personal attractions, which, he says, win favour; but we may apply his expression to moral exeellences also, which obtain higher recognition. Retaineth... retain; better, obtain... win, as in Pro_29:23. The two clauses are parallel in form, not in sense, and imply that beauty is more effective than strength, and honour is better than wealth. The Septuagint takes a narrow view: "A graceful woman bringeth glory to her husband." The last clause is rendered, "The manly (andreioi ) are supported by wealth." Between the two clauses the LXX and the Syriac introduce the following paragraphs: "But a seat of dishonour is a woman that hateth righteousness. The indolent come to want wealth, but the manly," etc.

The true grace of womanhood.

Even as the mighty keep a firm hold upon their possessions, so does the virtuous woman watch over her chastity and honour, to guard it from assault.

I THE PURITY OF WOMAN IS HER "HIDDEN STRENGTH" (Milton). "She that has that is clad in complete steel.

II IT IS HER CHIEF ORNAMENT. It clothes her amidst dangers with "unblenched majesty" and "noble grace.

III IT IS ROOTED IN RELIGION, FOUNDED LIKE MANLY TRUTH IN THE FEAR OF GOD.

IV IT IS PRECIOUS IN THE SIGHT OF GOD. "So dear to Heaven is saintly chastity, That when a soul is found sincerely so. A thousand liveried angels lackey her, Driving far off each thing of sin and guilt, And in clear dream and solemn vision Tell her of things that no gross ear can hear. (Milton.) J.

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

Gracious woman - A woman endued with the grace of God. Retaineth - Or, holdeth fast her honour, or reputation.

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

16 A gracious woman retaineth honour,

And strong men retain riches.

The lxx had אשׁת חן (not אשׁת חיל ton( א) in view: γυνὴ εὐχάριστος ἐγείρει ἀνδρὶ δόξαν, - this ἀνδρί is an interpolation inserted for the sake of the added line, θρόνος δὲ ἀτιμίας γυνὴ μισοῦσα δίκαια. The proverb thus expanded is on both sides true: an amiable woman (gratiosa) brings honour to her husband, gives him relief, while one who hates the right (that which is good, gentle) is a disgraceful vessel (opp. כּסּא כּבוד, Isa 22:23), which disfigures the household, makes the family unloved, and lowers it. But the commencing line, by which 16b is raised to an independent distich, is so much the more imperfect: πλούτου ὀκνηροὶ ἐνδεεῖς γίνονται; for that the negligent (idle) bring it not to riches, is, as they are wont in Swabia to call such truisms, a Binsenwahrheit. But it is important that the translation of 16b, οἱ δὲ ἀνδρεῖοι ἐρείδονται πλούτῳ (the Syr. has "knowledge" for riches), presupposes the phrase וחרוּצים (cf. Pro 10:4, lxx), and along with it this, that יתמכו עשׁר is so rendered as if the words were יסמכוּ בעשׁר, is to be regarded as unhistorical. If we now take the one proverb as it is found in the Hebr. text, then the repetition of the תמך in the two lines excites a prejudice in favour of it. The meaning of this otherwise difficult תמך is missed by Lwenstein and Zckler: a gracious woman retaineth honour (Symm. ἀνθέξεται δόξης); for (1) תמך חיל would better agree with this predicate, and (2) it is evident from Pro 29:23 that תמך כבוד is not to be understood in the sense of firmiter tenere, but in the inchoative sense of consequi honorem, whence also the ἐγείρει ἀνδρί of the lxx. It is true that Pro 31:30 states that "grace (חן) is nothing," and that all depends on the fear of God; but here the poet thinks on "grace" along with the fear of God, or he thinks on them as not separated from each other; and since it is boldly true, which is moreover besides this true, that a wife of gracious outward appearance and demeanour obtains honour, her company is sought, she finds her way into the best society, they praise her attractive, pleasant appearance, and that the husband also of such a wife participates to some extent in this honour. Experience also confirms it, that the עריצים, strong men, obtain riches (cf. Isa 49:25); and this statement regarding the עריצים fits better as a contrast to 16a, as a like statement regarding the חרוצים, diligent, for the עריץ (from ערץ, to place in terror, Psa 10:18), whose power consists in terrorism or violence, is the most direct contrast of a wife, this σκεῦος ἀσθενέστερον, who by heart-winning attraction makes yet better conquests: she thereby obtains a higher good, viz., honour, while the former gains only riches, for "a name" (viz., a good one) "is better than great riches," Pro 22:1. If we read חרוצים, this thoughtful contrast is lost.

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.)

Everywhere the excellency of godliness meets our eyes. What loveliness, dignity, and influence does it impart to the female character! (Pro 31:10 .) A gracious woman is known, not by her outward beauty (Pro 31:30 ), but by her "inner becoming ornaments" (1Ti 2:9-10 . 1Pe 3:3-4 ); which remain in full lustre, when external accomplishments have faded away. (Pro 31:25 .) And though "the weaker vessel," she retaineth honour, as firmly as strong men retain riches. She preserves her character unblemished. (Rth 3:11 .) She wins her children (Pro 31:28 ) — perhaps her ungodly husband (Pro 31:12, Pro 31:28 . 1Pe 3:1-2 ) — into the ways of holiness. Thus Deborah retained honour as "a mother in Israel," the Counsellor and the stay of a sinking people. (Jdg 4:4 ; Jdg 5:7 .) Esther retained her influence over her heathen husband for the good of her nation. (Est 9:12-13, Est 9:25 .) And still the gracious woman retaineth honour long after she has mingled with the dust. Sarah the obedient wife (1Pe 3:5-6 ); Hannah the consecrating mother (1Sa 1:28 ); Lois, Eunice, and "the elect lady" (2Ti 1:5 ; 2Ti 3:15 . 2 John 1-4), in the family sphere; Phoebe and her companions in the annals of the Church (Rom 16:2-6 . Php 4:3 ); the rich contributor to the temple (Mar 12:42-44 ); the self-denying lover of her Lord (Mar 14:3-9 ); Mary in contemplative retirement (Luk 10:39 ); Dorcas in active usefulness (Act 9:36 ): — Are not these "good names" still had in honourable remembrance? (Psa 112:6 .)

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

v. 16. A gracious woman retaineth honor, her amiable and pleasant disposition, her grace and charm, give her an honored and powerful standing in the community; and strong men retain riches, making use of decision and energy in holding outward wealth, which, after all, cannot compare with the blessing of a high regard in the eyes of others.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

draws near to honor Heb. תתמך. The people of Israel constantly draw near to the honor of the Holy One, blessed be He, and His Torah. (

but strong men draw near to riches that it should not be lost to 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.