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Judges Chapter
Eleven
Judges 11
Outlines)
New King James Version (NKJV)
INTRODUCTION TO JUDGES 11
This
chapter gives an account of another judge of Israel
Jephthah
of his descent
and character
Judges 11:1 of the
call the elders of Gilead gave him to be their captain general
and lead out
their forces against the Ammonites
and the agreement he made with them
Judges 11:4 of the
message he sent to the children of Ammon
which brought on a dispute between
him and them about the land Israel possessed on that side Jordan the Ammonites
claimed; Israel's right to which Jephthah defended
and made it clearly to
appear
hoping thereby to put an end to the quarrel without shedding of blood
Judges 11:12 but
the children of Ammon not attending to what he said
he prepared to give them
battle
and previous to it he made a vow
and then set forward and fought them
and got the victory over them
Judges 11:28 and
the chapter concludes with the difficulties Jephthah was embarrassed with upon
his return home
on account of his vow
and the performance of it
Judges 11:34.
Judges 11:1 Now Jephthah the Gileadite was a mighty man of valor
but he was
the son of a harlot; and Gilead begot Jephthah.
YLT
1And Jephthah the Gileadite
hath been a mighty man of valour
and he [is] son of a woman
a harlot; and
Gilead begetteth Jephthah
Now Jephthah the Gileadite was a mighty man of valour
.... Jephthah
had his name of Gileadite either from his father
whose name was Gilead
or
from the city and country in which he was born
which is most likely
and so
was of the same country with the preceding judge; and he was a man of great
strength and valour
and which perhaps became known by his successful
excursions on parties of the enemies of Israel
the Ammonites
being at the
head of a band of men
who lived by the booty they got from them:
and he was the son of an harlot; the Targum says
an
innkeeper; and
according to Kimchi
she was a concubine
which some reckoned
no better than an harlot
but such are not usually called so; some Jewish
writers will have her to be one of another tribe his father ought not to have
married; and others
that she was of another nation
a Gentile
so JosephusF3Antiqu.
l. 5. c. 7. sect. 7. : and
according to PatricidesF4Apud Selden. de
Success. ad leg. Ebr. c. 3. p. 32.
he was the son of a Saracen woman; but
neither of these are sufficient to denominate her a harlot:
and Gilead begat Jephthah; he was his son; this was
a descendant of Gilead the son of Machir
the son of Manasseh
called after the
name of his great ancestor.
Judges 11:2 2 Gilead’s wife bore sons; and when his wife’s sons grew up
they drove Jephthah out
and said to him
“You shall have no inheritance in our
father’s house
for you are the son of another woman.”
YLT
2and the wife of Gilead
beareth to him sons
and the wife's sons grow up and cast out Jephthah
and say
to him
`Thou dost not inherit in the house of our father; for son of another
woman [art] thou.'
And Gilead's wife bare him sons
.... It seems that
after
the birth of Jephthah
Gilead took him a lawful wife
who bore him sons:
and his wife's sons grew up; to the estate of men:
and they thrust out Jephthah: out of his father's
house
his father in all likelihood being dead
or he would not have suffered
it
and what follows confirms it that he was dead:
and said unto him
thou shalt not inherit in our father's house: as he might
not
if the son of an harlot
or of a woman of another tribe
or of a
concubine; though as Kimchi
from their Rabbins
observes
the son of such an
one might
provided his mother was not an handmaid nor a stranger. And it looks
as if this was not rightly done
but that Jephthah was injuriously dealt with
by his brethren
of which he complains:
for thou art the son of a strange woman: or of another
"woman"F5אשה אחרת
"mulieris alterius"
Pagninus
Montanus; "exterae"
Junius
& Tremellius
Piscator; so Tigurine version.
that was not their father's
lawful wife; or of a woman of another tribe
as the Targum; or of another
nation
as others
prostitutes being used to go into foreign countries to get a
livelihood
and hide the shame of their families; hence a strange woman
and a
harlot
signified the sameF6"Pro uxore hanc peregrinam"
Terent. Audria
act 1
scen. 1. l. 118.
see Judges 11:1.
Judges 11:3 3 Then Jephthah fled from his brothers and dwelt in the land of
Tob; and worthless men banded together with Jephthah and went out raiding
with him.
YLT
3And Jephthah fleeth from
the face of his brethren
and dwelleth in the land of Tob; and vain men gather
themselves together unto Jephthah
and they go out with him.
Then Jephthah fled from his brethren
.... Being ill
used by them
and a man of spirit and courage
and could not bear to be treated
with contempt
nor to live in a dependence on others
and therefore sought to
make himself another way:
and dwelt in the land of Tob; which Kimchi and Ben
Gersom think was the name of the lord and owner of the land; Abarbinel interprets
it
a good land
as Tob signifies
so the Targum; but others the name of a city
or country
and conjecture it may be the same with Ishtob
and which was not
far from the children of Ammon
since they sent thither for assistance
2 Samuel 10:6.
JeromF7De loc. Heb. fol. 25. A. takes it for a country
in which
Jephthah dwelt
but says no more of it. Junius says it was on the entrance of
Arabia Deserta
in the Apocypha:"Yea
all our brethren that were in the
places of Tobie are put to death: their wives and their children also they have
carried away captives
and borne away their stuff; and they have destroyed
there about a thousand men.' (1 Maccabees 5:13)"Then
departed they from thence seven hundred and fifty furlongs
and came to Characa
unto the Jews that are called Tubieni.' (2 Maccabees 12:17)where
the inhabitants of it are called Tobienians or Tubienians:
and there were gathered vain men to Jephthah; not wicked
men
but empty men
whose pockets were empty; men without money
as Abarbinel
interprets it
had nothing to live upon
no more than Jephthah
and he being a
valiant man
they enlisted themselves under him:
and went out with him; not on any bad design
as to rob and plunder
but to get their living by hunting; or rather by making
excursions into the enemy's country
and carrying off booty
on which they
lived. JosephusF8Ut supra. (Antiqu. l. 5. c. 7. sect. 7.) says he
maintained them at his own expense
and paid them wages.
Judges 11:4 4 It came to pass after a
time that the people of Ammon made war against Israel.
YLT
4And it cometh to pass
after a time
that the Bene-Ammon fight with Israel
And it came to pass in process of time
.... Some time
after Jephthah had been expelled from his father's house
and he was become
famous for his martial genius
and military exploits; or at the close of the
eighteen years' oppression of the children of Israel by the Ammonites
or some
few days after the children of Israel were gathered together at Mizpeh
that
the people and princes of Gilead were preparing for war with Ammon
and were
thinking of a proper person to be their general:
that the children of Ammon made war against Israel; not only
passed over Jordan again
and encamped in Gilead
but began to attack them in
some place or another
at least threatened them with it
and made motions
towards it.
Judges 11:5 5 And so it was
when the
people of Ammon made war against Israel
that the elders of Gilead went to get
Jephthah from the land of Tob.
YLT
5and it cometh to pass
when
the Bene-Ammon have fought with Israel
that the elders of Gilead go to take
Jephthah from the land of Tob;
And it was so
that when the children of Ammon made war against
Israel
.... Were preparing for it
and had assembled their forces near
them
and had began to make some efforts against them:
the elders of Gilead went to fetch Jephthah out of the land of Tob; they did not
send messengers to him
but went themselves
partly to show greater respect to
him
and partly in hopes of better success
being aware of objections he would
make
which they could better answer themselves than a deputation.
Judges 11:6 6 Then they said to
Jephthah
“Come and be our commander
that we may fight against the people of
Ammon.”
YLT 6and they say unto Jephthah
`Come
and thou hast been to us for captain
and we fight against the
Bene-Ammon.'
And they said unto Jephthah
come and be our captain
.... The
general of their army
to conduct and lead on their forces; they did not
propose him to be their king
being convinced by Abimelech's conduct that such
a step would be wrong; nor did they say anything of his being their judge
having no other view than to serve their present exigence; besides
a judge was
not one chosen by the people
but raised up of God
and which honour was
conferred on Jephthah afterwards:
that we may fight with the children of Ammon; with
judgment
courage
and success; they did not make this proposal to him to save
themselves from being engaged in the war
but that they might have one skilful
in military affairs at the head of them
to instruct them in the art of war
and lead them on in a regular manner
and animate them by his brave example.
Judges 11:7 7 So Jephthah said to the
elders of Gilead
“Did you not hate me
and expel me from my father’s house?
Why have you come to me now when you are in distress?”
YLT
7And Jephthah saith to the
elders of Gilead
`Have not ye hated me? and ye cast me out from the house of
my father
and wherefore have ye come unto me now when ye are in distress?'
And Jephthah said unto the elders of Gilead
.... In answer
to their request; who though not backward to engage in the war with them
yet
thought it proper to take this opportunity to upbraid them with their former
unkindness to him:
did not ye hate me
and expel me out of my father's house? for it seems
some of these elders at least were his brethren; for who else could be thought
to hate him
and through hatred to thrust him out of his father's house
but
they? nor is it at all improbable that they were among the elders of Gilead
considering what family they were of: though indeed the magistrates of the city
might be assisting to Jephthah's brethren in the expulsion of him
or however
connived at it
when they should
as he thought
have protected him
and taken
care that he had justice done him; for even though illegitimate
a maintenance
was due to him:
and why are ye come unto me now
when ye are in distress? intimating
that it was not love and respect to him
but necessity
that brought them to
him with this request; and that since they used him so ill
they could not
reasonably expect he should have any regard unto them.
Judges 11:8 8 And the elders of Gilead
said to Jephthah
“That is why we have turned again to you now
that you may go
with us and fight against the people of Ammon
and be our head over all the
inhabitants of Gilead.”
YLT
8and the elders of Gilead
say unto Jephthah
`Therefore
now
we have turned back unto thee; and thou
hast gone with us
and fought against the Bene-Ammon
and thou hast been to us
for head -- to all the inhabitants of Gilead.'
And the elders of Gilead said unto Jephthah
.... In reply
to his objection:
therefore we turn again unto thee now; being
sensible of the injury they had done him
and repenting of it
of which their
return to him was an evidence; it being with this view to remove the disgrace
and dishonour that had been cast upon him
by conferring such honour on him
as
to be their chief ruler:
that thou mayest go with us
and fight against the children of
Ammon
and be our head over all the inhabitants of Gilead; the end of
their coming to him was not only to bring him back with them to his own
country
and to fight against the Ammonites
and the defence of it
but to be
the sole governor of it; not of all Israel
but of the tribes beyond Jordan
which inhabited the land of Gilead: more than this they could not promise
though he afterwards was judge over all Israel
notwithstanding there was a law
in Israel
that no spurious person should enter into the congregation
or bear
any public office; so it was a law with the AtheniansF9Aelian. Var.
Hist. l. 6. c. 10. l. 13. c. 24. "Suidas in voce" δημοποιητος.
that unless a man was born of both parents citizens
he should be reckoned
spurious
and have no share in the government
see Judges 11:2.
Judges 11:9 9 So Jephthah said to the
elders of Gilead
“If you take me back home to fight against the people of
Ammon
and the Lord
delivers them to me
shall I be your head?”
YLT
9And Jephthah saith unto the
elders of Gilead
`If ye are taking me back to fight against the Bene-Ammon
and Jehovah hath given them before me -- I
am I to you for a head?'
And Jephthah said unto the elders of Gilead
....
Considering the former usage he had met with from them
and the character which
he himself bore
and the fickleness of men
when their turn is served
was
willing to make a sure bargain with them:
if ye bring me home again to fight against the children of Ammon; that is
should he consent to go along with them
and fight their battle for them:
and the Lord deliver them before me; or into his hands
on
whom he depended for success
and not on his own courage and valour
and
military skill:
shall I be your head? not only captain general
of their forces during the war
but the chief ruler of them when that was ended.
Judges 11:10 10 And the elders of Gilead
said to Jephthah
“The Lord
will be a witness between us
if we do not do according to your words.”
YLT
10And the elders of Gilead
say unto Jephthah
`Jehovah is hearkening between us -- if according to thy
word we do not so.'
And the elders of Gilead said unto Jephthah
.... Assenting
to his proposal
and not only giving their word for it
but their oath:
the Lord be witness between us
if we do not so according to thy
words; that is
make him head over them; they appealed to the
omniscient God
and called on him to be a witness of their agreement to it
and
swore by him they would fulfil it; or if they did not
that the Lord would take
vengeance on them for it
and punish the breach of this covenant and oath in
some way or another; the Targum of Jonathan is
"the Word of the Lord be a
witness between us
&c.'
Judges 11:11 11 Then Jephthah went with
the elders of Gilead
and the people made him head and commander over them; and
Jephthah spoke all his words before the Lord in Mizpah.
YLT
11And Jephthah goeth with the
elders of Gilead
and the people set him over them for head and for captain
and Jephthah speaketh all his words before Jehovah in Mizpeh.
Then Jephthah went with the elders of Israel
.... From the
land of Tob into the land of Gilead
his native country:
and the people made him head and captain over them; ratified and
confirmed what the elders had promised
and by a general unanimous vote
appointed him both to be the captain of their forces
and to be the chief ruler
and governor of them. And this they did
though he was the son of an harlot;
and according to the law in Deuteronomy 23:2
such an one was not to be a civil magistrate; but this was a case of necessity
and in which
no doubt
they were directed by the Lord
who could dispense with
his own law: besides
they had come to such an agreement before they had
pitched on any particular person
that who should begin to fight with the
children of Ammon should be head over all the inhabitants of Gilead so that
they were obliged to it by their vote and decree
when they assembled at
Mizpeh
where it is probable they consulted the Lord
and acted under his
direction
Judges 10:17 and
where this was confirmed
as seems from the following clause:
and Jephthah uttered all his words before the Lord in Mizpeh; where the
congregation of Israel were assembled
and in which the Shechinah
or divine
Majesty
dwelt
as is observed by Jarchi and Kimchi
and not Mizpeh in Joshua 11:3
as the
latter says
but this was on the other side Jordan
in the land of Gilead;
however
as it was a solemn meeting
the Lord was there
and
as in his
presence
Jephthah rehearsed all that passed between him and the elders of
Gilead; and
no doubt
in prayer to God
desired he would signify his
approbation and ratification of their agreement
and would give him success in
his undertakings against the children of Ammon.
Judges 11:12 12 Now Jephthah sent
messengers to the king of the people of Ammon
saying
“What do you have
against me
that you have come to fight against me in my land?”
YLT
12And Jephthah sendeth
messengers unto the king of the Bene-Ammon
saying
`What -- to me and to thee
that thou hast come in unto me
to fight in my land.'
And Jephthah sent messengers unto the king of the children of
Ammon
.... Being now declared chief and sole governor of the tribes on
the other side Jordan
he acted in character
and as such sent messengers to
the king of the Ammonites
to know the reason of his invading the land that
belonged to Israel
being desirous of adjusting things in an amicable way
and
to prevent the shedding of blood; in which he behaved as a good man
and not at
all inconsistent with a man of valour and courage:
saying
what hast thou to do with me; to invade my
land
and disturb my people
what have I or they done to give occasion for it?
that thou art come against me to fight in my land? he speaks in
the language of a governor
and as a man of spirit concerned for the good of
his country
and determined to defend the rights and liberties of it.
Judges 11:13 13 And the king of the people
of Ammon answered the messengers of Jephthah
“Because Israel took away my land
when they came up out of Egypt
from the Arnon as far as the Jabbok
and to the
Jordan. Now therefore
restore those lands peaceably.”
YLT
13And the king of the
Bene-Ammon saith unto the messengers of Jephthah
`Because Israel took my land
in his coming up out of Egypt
from Arnon
and unto the Jabbok
and unto the
Jordan; and now
restore them in peace.'
And the king of the children of Ammon answered unto the messengers
of Jephthah
.... Who this king of Ammon was is not said
however he returned
an answer to Jephthah's messengers
which they brought to him
and it was to
this purpose; that the reason of his invading the land
and bringing war into
it
was:
because Israel took away my land when they came out of Egypt; not as soon
as they came out of Egypt
for it was thirty nine years afterwards
and
upwards
even a little before they entered into the land of Canaan; and the
land they took was not theirs
but in the possession of Sihon and Og
kings of
the Amorites; though indeed
before their conquest of it
it had been in the
hands of the Moabites and Ammonites
and who being confederates
or subjects of
the same king
is here claimed by the king of the children of Ammon:
from Arnon even unto Jabbok
and unto Jordan; the river
Arnon was the border between Moab and the Amorites
and the river Jabbok was
the border of the children of Ammon
Numbers 21:13
the
one was to the south of the country claimed
and the other to the north and to
the west
which was Jordan
and the wilderness to the east
Judges 11:22
now therefore restore these lands again peaceably; this is
demanded or proposed as terms or conditions of peace
and what would prevent a
war
and nothing short of this would do it.
Judges 11:14 14 So Jephthah again sent
messengers to the king of the people of Ammon
YLT
14And Jephthah addeth yet and
sendeth messengers unto the king of the Bene-Ammon
And Jephthah sent messengers again unto the king of the children
of Ammon. Being willing to give him all the satisfaction he could
and if
possible live peaceably with him
and prevent the effusion of blood.
Judges 11:15 15 and said to him
“Thus
says Jephthah: ‘Israel did not take away the land of Moab
nor the land of the
people of Ammon;
YLT
15and saith to him
`Thus
said Jephthah
Israel took not the land of Moab
and the land of the
Bene-Ammon
And said unto him
.... By his messengers:
thus saith Jephthah; in a majestic style
as
governor of Israel:
Israel took not away the land of Moab
nor the land of the
children of Ammon; they were charged not to take any
nor did they take any that
belonged to any of these countries
or that was then in the possession of
either of them
Deuteronomy 2:9
what they did take was in the hands of Sihon and Og
and they had obtained it
by conquest
and so no more belonging to either of these.
Judges 11:16 16 for when Israel came up
from Egypt
they walked through the wilderness as far as the Red Sea and came
to Kadesh.
YLT
16for in their coming up out
of Egypt
Israel goeth in the wilderness unto the Red Sea
and cometh in to
Kadesh
But when Israel came up from Egypt
.... In order to go to
the land of Canaan
which was higher than the land of Egypt
which lay lowF11 χθαμαλος αιγυπτος Theocrit.
Idyll. 17. ver. 79. :
and walked through the wilderness unto the Red sea; which is to
be understood not of their walking to it; when they first came out of Egypt
they indeed then came to the edge of the wilderness of Etham
and so to the Red
sea
and walked through it as on dry land
and came into the wilderness of
Shur
Sin
and Sinai; and after their departure from Mount Sinai they came into
the wilderness of Paran
in which they were thirty eight years; and this is the
wilderness meant they walked through
and came to Eziongaber
on the shore of
the Red sea
Numbers 33:35.
and came to Kadesh; not Kadeshbarnea
from whence the spies
were sent
but Kadesh on the borders of Edom
from whence messengers were sent
to the king of it
as follows.
Judges 11:17 17 Then Israel sent
messengers to the king of Edom
saying
“Please let me pass through your land.”
But the king of Edom would not heed. And in like manner they sent to the king
of Moab
but he would not consent. So Israel remained in Kadesh.
YLT
17and Israel sendeth
messengers unto the king of Edom
saying
Let me pass over
I pray thee
through thy land
and the king of Edom hearkened not; and also unto the king of
Moab hath [Israel] sent
and he hath not been willing; and Israel abideth in
Kadesh
Then Israel sent messengers unto the king of Edom
.... The
history of which may be read in Numbers 20:14
&c.
saying
let me
I pray thee
pass through thy land; the land of
Edom
from the south to the north of it
according to Jarchi
which was the
nearest and shortest way to the land of Canaan; so far were the Israelites from
invading and seizing upon the properties of others
that they would not attempt
to set their foot in another's country without leave; which they asked in an
humble manner
promising to do no injury to any
but pay for whatever they ate
and drank in their passage:
but the king of Edom would not hearken thereto; or
grant their request
but refused them passage through his country:
and in like manner they sent unto the king of Moab
but he would
not consent; that they should pass through his country
which lay
as Jarchi
says
at the end of the land of Edom
to the west of it
and to the south of
Canaan; and though we nowhere else read of their sending messengers to the king
of Moab
and of the denial he made them
it is not at all to be doubted of
and
the Jewish commentators observe
that it is clearly intimated by Moses
Deuteronomy 2:29.
as the children of Esau
who dwelt in Seir
and the Moabites which
dwelt in Ar
did unto me; which they interpret thus
as the children of Esau would not
suffer Israel to pass through their land
when desired of them
so neither
would the Moabites
when the same request was made to them:
and Israel abode in Kadesh; quietly and peaceably
and did not attempt to force their way through either country
but continued in
Kadesh some little time to consider what way they should take
and to wait for
divine direction.
Judges 11:18 18 And they went along
through the wilderness and bypassed the land of Edom and the land of Moab
came
to the east side of the land of Moab
and encamped on the other side of the
Arnon. But they did not enter the border of Moab
for the Arnon was the
border of Moab.
YLT
18and he goeth through the
wilderness
and compasseth the land of Edom and the land of Moab
and cometh in
at the rising of the sun of the land of Moab
and they encamp beyond Arnon
and
have not come into the border of Moab
for Arnon [is] the border of Moab.
Then they went along the wilderness
.... The wilderness of
Paran
which lay along the borders of Edom; they went
according to Jarchi
from the west to the east on the south border of Edom and Moab:
and compassed the land of Edom
and the land of Moab; all the south
of the land of Edom
and all the south of the land of Moab; towards the
sunrising
as in Numbers 21:11.
and pitched on the other side of Arnon; the river
Arnon
which
according to Jarchi
was at the east end of the land of Moab
where began the country of Sihon and Og:
but came not within the border of Moab; so far were
they from attempting to take away any part of that land from the king of it
though ill treated by him:
for Arnon was the border of Moab; which divided between
Moab and the Amorites
Numbers 21:13.
Judges 11:19 19 Then Israel sent
messengers to Sihon king of the Amorites
king of Heshbon; and Israel said to
him
“Please let us pass through your land into our place.”
YLT
19`And Israel sendeth
messengers unto Sihon
king of the Amorite
king of Heshbon
and Israel saith to
him
Let us pass over
we pray thee
through thy land
unto my place
And Israel sent messengers unto Sihon king of the Amorites
the
king of Heshbon
.... Which was his royal city
where he had his palace
and kept
his court
and is therefore particularly mentioned; and the rather
because he
had taken it from the Moabites
and was part of that land now in dispute; and
this Sihon was not only in possession of
when Israel sent messengers to him
but it was his royal seat
the metropolis of his kingdom
and he was called
king of it:
and Israel said unto him
let us pass
we pray thee
through thy
land unto my place; the land of Canaan
prepared and reserved for them when the Most
High divided to the nations their inheritance
promised by the Lord to their
ancestors and to them
and given unto them
who is sovereign Lord of all; and
all that Israel desired of Sihon was only a passage through his land to that
promising the same as to the king of Edom; see the history of it in Numbers 21:21.
Judges 11:20 20 But Sihon did not trust
Israel to pass through his territory. So Sihon gathered all his people
together
encamped in Jahaz
and fought against Israel.
YLT 20and Sihon hath not trusted
Israel to pass over through his border
and Sihon gathereth all his people
and
they encamp in Jahaz
and fight with Israel;
But Sihon trusted not Israel to pass through
his coast
.... For fear
they should seize upon his dominions
and retain them; and the more fearful he
might be
as he knew that his people were one of the seven nations of the
Canaanites
whose land they were going to possess
and whom they were to
destroy:
but Sihon gathered all his people together; in some
certain place
and armed them
and went out in an hostile manner against Israel
in the wilderness
to attack them; whereby it appears that he was the
aggressor
and therefore Israel was not to be blamed
as not for fending
themselves
so neither for seizing and possessing his country when they had
conquered him:
and pitched in Jahaz
and fought against Israel; there was a
battle between them at the place mentioned
and the victory was on Israel's
side
see Numbers 21:23.
Judges 11:21 21 And the Lord God of Israel
delivered Sihon and all his people into the hand of Israel
and they defeated
them. Thus Israel gained possession of all the land of the Amorites
who
inhabited that country.
YLT
21and Jehovah
God of Israel
giveth Sihon and all his people into the hand of Israel
and they smite them
and Israel possesseth all the land of the Amorite
the inhabitant of that land
And the Lord God of Israel delivered Sihon and all his people into
the hand of Israel
.... So that as Sihon
his people
and his country
fell into the
hands of Israel through the victory the Lord gave them over him
they had a
divine right to the land now in dispute:
and they smote them: destroyed him and all
his people
as they were ordered to destroy the seven nations of Canaan
of
which the Amorites were one
Deuteronomy 7:1
so Israel possessed all the land of the Amorites
the inhabitants
of that country; by means of the above victory they came into the lawful and
rightful possession of all the land that belonged to the Amorites
who were at
that time
and none else
the inhabitants of it; and therefore the Ammonites
could have no claim to it
nor was any made till now.
Judges 11:22 22 They took possession of
all the territory of the Amorites
from the Arnon to the Jabbok and from the
wilderness to the Jordan.
YLT
22and they possess all the
border of the Amorite from Arnon
and unto the Jabbok
and from the wilderness
and unto the Jordan.
And they possessed all the coasts of the Amorites
.... Peaceably
and quietly
nor did any pretend to call their right in question
or dispute
their title
or give them any disturbance:
from Arnon unto Jabbok: which was the length of
the country
and the direction was from south to north
and reached from the
river Arnon
the border of Moab
to the river Jabbok
the border of Ammon; so
that it included no part of what was at this time in the possession of either:
and from the wilderness even unto Jordan; which was the
breadth of it
and its direction was from the west to the east
reaching from
the wilderness of Arabia to the river Jordan.
Judges 11:23 23 ‘And now the Lord God of Israel
has dispossessed the Amorites from before His people Israel; should you then
possess it?
YLT
23`And now
Jehovah
God of
Israel
hath dispossessed the Amorite from the presence of His people Israel
and thou wouldst possess it!
So now the Lord God of Israel hath dispossessed the Amorites from
before his people Israel
.... It is his doing
and not the work of the Israelites; it is
he that dispossessed the Amorites
and put the Israelites into the possession
of their land
and therefore they enjoy it by a good tenure:
and shouldest thou possess it? what through the
blessing of God on their arms they have obtained by conquest
and he has
settled them in; did they conquer
that thou should possess what they
conquered? did their God put it into their hands to deliver it into thine? did
they fight to recover for thee what thou hadst lost
and to put thee into the
possession of it? did not they fight in their own defence
and their enemies
and their land fell into their hands
and by the laws and right of nations
became theirs? and canst thou expect to possess it? what reason is there for
it?
Judges 11:24 24 Will you not possess
whatever Chemosh your god gives you to possess? So whatever the Lord our God takes
possession of before us
we will possess.
YLT
24That which Chemosh thy god
causeth thee to possess -- dost thou not possess it? and all that which Jehovah
our God hath dispossessed from our presence
-- it we do possess.
Wilt not thou possess that which Chemosh thy god giveth thee to
possess?.... Chemosh was the idol of the Moabites
see Numbers 21:29
which has led some to think
that the present king of Ammon was also king of
Moab
and who insisted on that part of the country
which formerly belonged to
Moab
to be delivered to him
as well as that which had belonged to Ammon. Now
since the land
which they now inhabited
as well as what they had lost
they
had taken away from others
Deuteronomy 2:10
having conquered them
and which they ascribed to the help and assistance they
had from their idol
and possessed as his gift; Jephthah argues with them
"ad hominem"
from the less to the greater:
so whomsoever the Lord our God shall drive out from before us
them will we possess; we have surely as good a claim to what the Lord our God gives to
us in a way of conquest
as you have
or can think you have
to what your idol
as you suppose
has given you: however
what we have got
or get this way
we
are determined to possess
and keep possession of.
Judges 11:25 25 And now
are you
any better than Balak the son of Zippor
king of Moab? Did he ever strive
against Israel? Did he ever fight against them?
YLT
25`And now
[art] thou at all
better than Balak son of Zippor
king of Moab? did he at all strive with
Israel? did he at all fight against them?
And now art thou anything better than Balak the son of Zippor king
of Moab?.... This argument seems to strengthen the conjecture
that this
king was king of Moab at this time
and so Balak was one of his predecessors.
Now he is asked
whether he thought he was a wiser and more knowing prince than
he
as to what was his right and due; or whether he had a better claim
or any
additional one to the land in dispute the other had not; or whether he judged
he was more able to regain what belonged to him:
did he ever strive against Israel? for the land they took
away from Sihon formerly in the possession of the Moabites? did he ever lay any
claim to it
or enter into any dispute
or litigate with Israel about it? not
at all:
or did he ever fight against Israel? that is
on that account;
no
he sent for Balaam to curse Israel
and sought to defend and secure his own
country he was in possession of
which he thought was in danger by the
Israelites being so near him; but he never made war with them under any such
pretence
that they had done him any injury by inheriting the land they had
taken from Sihon and Og
kings of the Amorites.
Judges 11:26 26 While Israel dwelt in
Heshbon and its villages
in Aroer and its villages
and in all the cities
along the banks of the Arnon
for three hundred years
why did you not recover them
within that time?
YLT
26In Israel's dwelling in
Heshbon and in its towns
and in Aroer and in its towns
and in all the cities
which [are] by the sides of Arnon three hundred years -- and wherefore have ye
not delivered them in that time?
While Israel dwelt in Heshbon and her towns
.... This was
the principal city
which formerly belonged to the Moabites
and was taken from
them by Sihon; who being conquered by Israel
it fell into their hands
and
they inhabited it
and the towns adjacent to it
from that time to the present;
see Numbers 21:25.
and in Aroer and her towns; another city with its
villages
taken at the same time
and ever since inhabited by the Israelites
even by the tribe of Gad
who rebuilt it; it lay near the river Arnon; see Numbers 32:34.
and in all the cities that be along by the coasts of Arnon; which lay
along by the side of that river
which divided Moab from the kingdom of the
Amorites; these Israel had dwelt in three hundred years; and during this time
neither Balak king of Moab
nor any of his successors
had ever disputed
Israel's title to those cities
or commenced a war with them on account of
them; but they had continued in the peaceable enjoyment of them so long as
three hundred years; which are thus reckoned in the Jewish chronologyF26Seder
Olam Rabba
c. 12. Vid. Jarchium & Kimchium in loc. ; Joshua governed
Israel twenty eight years
Othniel forty
Ehud eighty
Deborah forty
Gideon
forty
Abimelech three
Tola twenty three
Jair twenty two
and eighteen years
Israel was oppressed by the children of Ammon
which with the six years of
Jephthah make just three hundred; so that
according to this computation
there
were six years short of it; but being so near
the round number is given:
why therefore did ye not recover them within that time? signifying
they ought to have put in their claim sooner
and endeavoured to have recovered
them long before this time
if they had any right unto them; wherefore Jephthah
pleads prescription
and which in a course of time ought to take place; or
otherwise the world would be full of endless contentions and controversies
and
kingdoms and states would never be at peace
nor each one know and enjoy for
certainty its proper domains.
Judges 11:27 27 Therefore I have not
sinned against you
but you wronged me by fighting against me. May the Lord
the Judge
render judgment this day between the children of Israel and the people of
Ammon.’”
YLT
27And I -- I have not sinned
against thee
and thou art doing with me evil -- to fight against me. Jehovah
the Judge
doth judge to-day between the sons of Israel and the sons of Ammon.'
Wherefore I have not sinned against thee
.... Had done
him no injury
not wronged him of anything
nor had taken away any part of his
country from him; this Jephthah said in the name of all Israel
of whom he was
governor:
but thou doest me wrong to war against me; meaning that
he had no just cause to commence a war against Israel
but acted an injurious
part; and seeing things could not be adjusted in an amicable way
but must be
decided by the sword
he leaves the affair with the Lord
and appeals to him:
the Lord the Judge; the Judge of the whole earth
the
omniscient God
that knows all things
the right and wrong of every cause
on
which side truth and justice lie:
be Judge this day between the children of Israel and the children
of Ammon; not that he expected a decision of the controversy between them
would be made that precise and exact day; but that from henceforward the Lord
would appear
by giving success to that party which was in the right in this
contest.
Judges 11:28 28 However
the king of the
people of Ammon did not heed the words which Jephthah sent him.
YLT
28And the king of the
Bene-Ammon hath not hearkened unto the words of Jephthah which he sent unto
him
Howbeit
the king of the children of Ammon hearkened not unto the
words of Jephthah which he sent him. He attended not to the
arguments Jephthah made use of
and did not choose to seem at least to be
convinced by them
nor to regard the awful appeal he had made to the great
Jehovah.
Judges 11:29 29 Then the Spirit of the Lord came upon
Jephthah
and he passed through Gilead and Manasseh
and passed through Mizpah
of Gilead; and from Mizpah of Gilead he advanced toward the people of
Ammon.
YLT
29and the Spirit of Jehovah
is on Jephthah
and he passeth over Gilead and Manasseh
and passeth over
Mizpeh of Gilead
and from Mizpeh of Gilead he hath passed over to the
Bene-Ammon.
Then the Spirit of the Lord came upon Jephthah
.... The
spirit of strength
as the Targum; of fortitude of mind
of uncommon valour and
courage
and of zeal for God and Israel
and against their enemies; such a
spirit as used to be given to men
when they were in an extraordinary manner
raised up by the Lord
to be judges
saviours
and deliverers of his people; so
that as Jephthah was before chosen by the people to be the general and head of
the tribes beyond Jordan
he was raised up and qualified by the Lord now to be
the judge of all Israel; of which the Spirit of the Lord coming on him was a
sufficient proof and evidence:
and he passed over Gilead and Manasseh; the countries
that belonged to Reuben
Gad
and the half tribe of Manasseh; however
all that
part of it which lay from the place where he was
to the land of the children
of Ammon:
and passed over Mizpeh of Gilead; which lay to the north
of the land of Gilead
or tribe of Gad:
and from Mizpeh of Gilead he passed over to the children of Ammon; did not stay
for them
to bring on the war in the land of Gilead
but prevented it by carrying
it into the land of the children of Ammon. It seems by this
that though the
children of Ammon had encamped in Gilead some time before
Judges 10:17
yet
for some reason or another they had decamped
and had retired into their own
country; but yet threatening Israel with a war
and preparing for it.
Judges 11:30 30 And Jephthah made a vow to
the Lord
and said
“If You will indeed deliver the people of Ammon into my hands
YLT
30And Jephthah voweth a vow
to Jehovah
and saith
`If Thou dost at all give the Bene-Ammon into my hand –
And Jephthah vowed a vow unto the Lord
.... Before he
set out for the land of the children of Ammon
and to fight with them; hoping
that such a religious disposition of mind would be regarded by the Lord
and be
acceptable to him
and he should be blessed with success in his enterprise:
and said
if thou shall without fail deliver the children of Ammon
into mine hands; though he was assured of the justness of his cause
and of his
call to engage in it
he seems to have some little diffidence in his mind about
the success of it; at least
was not fully certain of it.
Judges 11:31 31 then it will be that
whatever comes out of the doors of my house to meet me
when I return in peace
from the people of Ammon
shall surely be the Lord’s
and I will
offer it up as a burnt offering.”
YLT
31then it hath been
that
which at all cometh out from the doors of my house to meet me in my turning
back in peace from the Bene-Ammon -- it hath been to Jehovah
or I have offered
up for it -- a burnt-offering.'
Then it shall be
that whatsoever cometh forth of the doors of my
house to meet me
.... If this phrase
"to meet me"
is meant intentionally
then no other than an human creature can be meant; a child
or servant
or any
other of mankind; for none else could come forth with a design to meet him: but
if this is to be understood eventually
of what might meet him
though not with
design
then any other creature may be intended; and it must be meant what came
forth first
as the Vulgate Latin version expresses it
or otherwise many might
come forth at such a time:
when I return in peace from the children of Ammon: safe in his
own person
and having conquered the Ammonites
and restored peace to Israel:
shall surely be the Lord's; be devoted to him
and
made use of
or the price of it
with which it is redeemed
in his service: and
I will offer it for a burnt offering; that is
if it is what according to the
law may be offered up
as an ox
sheep
ram
or lamb; some read the words
disjunctively
"or I will offer it"
&c. it shall either be
devoted to the Lord in the manner that persons or things
according to the law
are directed to be; or it shall be offered up for a burnt offering
if fit and
proper for the service; so Joseph and David Kimchi
Ben Melech
and Abarbinel
with others
interpret it; but such a disjunction is objected to as improper
and ridiculous
to distinguish two sentences
when the one is more general
and
the other more special.
Judges 11:32 32 So Jephthah advanced
toward the people of Ammon to fight against them
and the Lord delivered them
into his hands.
YLT
32And Jephthah passeth over
unto the Bene-Ammon to fight against them
and Jehovah giveth them into his
hand
So Jephthah passed over unto the children of Ammon
to fight
against them
.... As in Judges 11:29
after
he had made the above vow:
and the Lord delivered them into his hands; when both
armies met and engaged
victory was on the side of Jephthah; the Lord being
with him
and giving him success
to where all is justly ascribed.
Judges 11:33 33 And he defeated them from
Aroer as far as Minnith—twenty cities—and to Abel Keramim
[a] with a
very great slaughter. Thus the people of Ammon were subdued before the children
of Israel.
YLT
33and he smiteth them from
Aroer
and unto thy going in to Minnith
twenty cities
and unto the meadow of
the vineyards -- a very great smiting; and the Bene-Ammon are humbled at the
presence of the sons of Israel.
And he smote them from Aroer
.... A city which lay
near the river Arnon
on the borders of Moab
Deuteronomy 3:12.
even till thou come to Minnith; which seems to have been
a place famous for wheat
Ezekiel 27:17 so
David de PomisF1Tzemach David
fol. 81. 3. says it was a place where
the best wheat grew. Jerom saysF2De loc. Heb. fol. 93. E. in his
time was shown a village called Mannith
four miles from Esbus (or Heshbon)
as
you go to Philadelphia. JosephusF3Antiqu. l. 5. c. 7. sect. 10.
calls it Maniathe
and it is thought by some to be the Anitha of PtolemyF4Geograph.
l. 5. c. 17.
which he places in Arabia Petraea even "twenty
cities"; which he pursued them through and took:
and unto the plain of the vineyards
with a very great slaughter; or
Abel
Ceramim. Jerom saysF5De loc. Heb. fol. 88. K. in his time was seen a
village called Abela
planted with vineyards
seven miles from Philadelphia:
thus the children of Ammon were subdued before the children of
Israel; so that they were not able to oppress them any more.
Judges 11:34 34 When Jephthah came to his
house at Mizpah
there was his daughter
coming out to meet him with timbrels
and dancing; and she was his only child. Besides her he had neither son
nor daughter.
YLT
34And Jephthah cometh into
Mizpeh
unto his house
and lo
his daughter is coming out to meet him with
timbrels
and with choruses
and save her alone
he hath none
son or daughter.
And Jephthah came to Mizpeh unto his house
.... Where he
had uttered his words before the Lord
which had passed between him and the
elders of Gilead
and from whence he set out to fight the children of Ammon
and whither he returned after he had got the victory over them
Judges 11:11 and
where it seems he had a house
and his family dwelt; for upon his being fetched
from the land of Tab
he brought what family he had with him
and settled them
at Mizpeh
while he went on the expedition against the children of Ammon:
and
behold
his daughter came out to meet him
with timbrels
and
with dances; accompanied with young women
having timbrels in their hands
and playing upon them
and dancing as they came along; expressing their joy at
and congratulating him upon
the victory he had obtained over the children of
Ammon:
and she was his only child: and so dear unto him
and upon whom all his hopes and expectations of a posterity from him depended:
besides her he had neither son nor daughter: some read it
"of her"F6ממנה Targum apud
Kimchi. Vid. Masoram in loc. "ex ea"
so some in Vatablus. ; that is
she had neither son nor daughter; and so by this vow
be it understood in which
way it may be
if fulfilled
she must die without any issue; though the phrase
in the Hebrew text is
"of himself"F7ממנו
"ex se"
Pagninus
Montanus
Junius & Tremellius; so Noldius
p.
614. No. 1641. ; he had none
though his wife whom he married might have sons
and daughters by an husband she had before him
and so these were brought up in
Jephthah's house as his children; yet they were not begotten by him
they were
not of his body
not his own children; he had none but this daughter
which
made the trial the more grievous to him; her name
according to Philo
was
Seila.
Judges 11:35 35 And it came to pass
when
he saw her
that he tore his clothes
and said
“Alas
my daughter! You have
brought me very low! You are among those who trouble me! For I have given my
word to the Lord
and I cannot go back on it.”
YLT
35And it cometh to pass
when
he seeth her
that he rendeth his garments
and saith
`Alas
my daughter
thou
hast caused me greatly to bend
and thou hast been among those troubling me;
and I -- I have opened my mouth unto Jehovah
and I am not able to turn back.'
And it came to pass
when he saw her
.... She being
the first person that presented to his view
as she was at the head of the
virgins with their timbrels and dances:
that he rent his clothes; as was the usual manner
when anything calamitous and distressing happened; see Genesis 37:34.
and said
alas
my daughter
thou hast brought me very low; damped his
spirits
sunk him very low
so that he was ready to drop into the earth
as we
say; he that was now returning in triumph
amidst the acclamations of the
people
in the height of his glory
and extolled to the skies
and perhaps
elated in his own mind; on a sudden
at the sight of his daughter
was so
depressed in his spirits
that he could not bear up; but was ready to sink and
die away
all his honour being as it were laid in the dust
and nothing to him:
and thou art one of them that trouble me: or among his
troublers
and the greatest he ever met with; he had been in trouble from his
brethren
when they drove him from his father's house
and he had had trouble
with the children of Ammon to subdue them; but this was the greatest trouble of
all
that his daughter should be the first that should meet him; of whom
according to his vow
he was to be deprived
and so all his future comforts
hopes
and expectations from her gone; and therefore ranks her among
and at
the head of
his troublers:
for I have opened my mouth unto the Lord; in a vow; not
only had purposed it in his heart
but had expressed it with his lips:
and I cannot go back; or retract it; looking
upon himself under an indispensable obligation to perform it; of which
be it
as it may
he seems to have had mistaken notions and apprehensions; for if his
vow was to sacrifice her
as some think
he was not obliged to do it
since it
was contrary to the law of God
and abominable in his sight; and besides
what
was vowed to be the Lord's
or devoted to him
might be redeemed according to
the law
a female for thirty pieces of silver
Leviticus 27:2 and
if the vow was to separate his daughter from the company of men
and oblige her
never to marry
such a power as this parents had not allowed them over their
children
according to the laws of God or of men
in the Jewish nation; and
therefore
be it which it will
what he had to do was to repent of this rash
vow
and humble himself before God for making it
and not add sin to sin by
performing it.
Judges 11:36 36 So she said to him
“My
father
if you have given your word to the Lord
do to me
according to what has gone out of your mouth
because the Lord has avenged
you of your enemies
the people of Ammon.”
YLT
36And she saith unto him
`My
father -- thou hast opened thy mouth unto Jehovah
do to me as it hath gone out
from thy mouth
after that Jehovah hath done for thee vengeance on thine
enemies
on the Bene-Ammon.'
And she said unto him
my father
if thou hast opened thy
mouth unto the Lord
.... The conditional word "if" may be left out
as it
is not in the original text; for her father had told her that he had opened his
mouth
or made a vow to the Lord
and had no doubt explained it to her what it
was
though it is not expressed; she knew it respected her
as it had issued
and was concerning her
as appears by her later request:
do to me according to that which hath proceeded out of thy mouth; which is a
remarkable instance of filial subjection and obedience to a parent
and which
perhaps was strengthened by a like mistaken notion as that of her father
concerning the vow
that it could not be dispensed with; and therefore was
moved under a sense of religion
as well as filial duty
to express herself in
this manner
as well as by what follows:
forasmuch as the Lord hath taken vengeance for thee of thine
enemies
even of the children of Ammon: such was her public
spirit
and the grateful sense she had of the divine goodness
in giving
victory over Israel's enemies
and delivering them from them
with vengeance on
them
she cared not what was done to her; yea
desired that what was vowed
might be performed.
Judges 11:37 37 Then she said to her
father
“Let this thing be done for me: let me alone for two months
that I may
go and wander on the mountains and bewail my virginity
my friends and I.”
YLT
37And she saith unto her
father
`Let this thing be done to me; desist from me two months
and I go on
and have gone down on the hills
and I weep for my virginity -- I and my
friends.'
And she said unto her father
let this thing be done for me
.... She had
but one favour to ask of him
which she thought might be granted
without any
breach of the vow:
let me alone two months she desired such a space
of time might be allowed her before the vow took place; and the rather she
might be encouraged to expect that her request would be granted
since no time
was fixed by the vow for the accomplishment of it
and since the time she asked
was not very long
and the end to be answered not unreasonable
that I may go up and down upon the mountains; or
"ascend upon the mountains"F8וירדתי
על ההרים "et descendam
super montes"
Pagninus
Montanus; "descendamque ad montes"
Tigurine version. ; Jepthah's house in Mizpeh being higher than the mountains;
or there might be
as Kimchi and Ben Melech note
a valley between that and the
mountains
to which she descended in order to go up to the mountains; see Judges 9:25 these
she chose to make her abode
and take her walks in
during the time she asked
as being most fit for retirement and solitude; where she might give up herself
to meditation and prayer
and conversation with her fellow virgins she would
take with her
and so be wrought up to a greater degree of resignation and
submission to her father's will
and to the will of God in it
as she might
suppose:
and bewail my virginity
I and my fellows; the virgins
her companions; this she proposed to be the subject that she and her associates
would dwell upon
during this time of solitude; and the rather
as this may be
thought to be the thing contained in the vow
that as she was a virgin
so she
should continue; by which means she would not be the happy instrument of
increasing the number of the children of Israel
nor of being the progenitor of
the Messiah; upon which accounts it was reckoned in those times to be very
grievous and reproachful to live and die without issue
and so matter of
lamentation and weeping.
Judges 11:38 38 So he said
“Go.” And he
sent her away for two months; and she went with her friends
and
bewailed her virginity on the mountains.
YLT
38And he saith
`Go;' and he
sendeth her away two months
and she goeth
she and her friends
and she
weepeth for her virginity on the hills;
And he said
go
.... He granted her request at once:
and he sent her away for two months; as she desired:
and she went with her companions
and bewailed her virginity upon
the mountains; for the space of two months: the Jewish commentators make
mention of an allegorical exposition of a writerF9Tanchuma. of
theirs
who by mountains understands the sanhedrim
to whom she proposed to go
who perhaps might find a way for the loosing of the vow; but it is a question
whether there was such a court then in Israel; and had there been one
and
either she or her father had applied to it
in this case the priests would have
pointed out what was to be done
and especially if the vow had any regard to
the sacrifice of his daughter; and even to her virginity
which he had no power
to oblige her to; but the literal sense is no doubt to be followed.
Judges 11:39 39 And it was so at the end
of two months that she returned to her father
and he carried out his vow with
her which he had vowed. She knew no man. And it became a custom in Israel
YLT
39and it cometh to pass at
the end of two months that she turneth back unto her father
and he doth to her
his vow which he hath vowed
and she knew not a man; and it is a statute in
Israel:
And it came to pass at the end of two months she returned to her
father
.... For the request she made was not a pretence to make her
escape out of his hands; but having done what she proposed to do
and the time
fixed for it being come
she returned to her father's house
and delivered
herself to him:
who did with her according to his vow which he had vowed: but what he
did is a question
and which is not easily resolved; some think he really
sacrificed her
through a mistaken sense of Leviticus 27:29 and
which his action are accounted for through his living a military life
and in a
distant part of the country
and at a time when idolatry had greatly prevailed
in Israel
and to such a degree as it had not before
and no doubt that branch
of it
sacrificing children to Molech; and Jephthah might think that though
that was sinful
yet such a sacrifice might be acceptable to the Lord; and
especially since his vow
as he thought
bound him to it; and how far the
instance of Abraham offering up his son Isaac might encourage him to it
cannot
be said: of this mind were JosephusF11Antiqu l. 5. c. 7. sect. 10.
Jonathan Ben Uzziah the Targumist
and some other Jewish writersF12Bereshit
Rabba
sect. 60
fol. 52. 3. Vajikra Rabba
sect. 37. fol. 176. 4. ; and many
of the ancient Christian fathers
and many modern authors of every name among
Christians; and it has been thought that the story of Iphigenia
who CapellusF13De
Voto Jephthae
sect. 12. thinks is the same with Jepthigenia
that is
the
daughter of Jephthah
and was slain by her father Agamemnon
having several
circumstances in it similar to this
is taken from hence: and there is much
such a case as this relatedF14Alex. ab Alex. Genial. Dier. l. 3. c.
22. Servius in Virgil. Aeneid. l. 3. col. 693. in l. 11. col. 1634. of
Idomeneus
a king of the Cretians
who upon his return after the destruction of
Troy
being in a tempest
vowed
should he be saved
that he would sacrifice
the first he met with to the gods; and as it was his son he first met with
he
sacrificed him; or
as others say
would have done it
but was prevented by the
citizens
and who on this account drove him from his kingdom. But others are of
opinion that what Jephthah did according to his vow was
that he shut up his
daughter
and separated her from the company of men
and obliged her to live
unmarried all her days
and therefore she is said to bewail her virginity.
Kimchi and Ben Melech say
he built a house for her without the city
where she
dwelt alone
and knew no man; and where her father supported her
and obliged
her to live all her days; and Abarbinel thinks
that the Romanists from hence
learnt to build their cloisters to put their nuns in; and so Ben Gersom interprets
this vow of her being separated from men
and devoted to the service of God;
and which is the sense of many Christian interpreters. Now though Jephthah had
no such power over his daughter
as to oblige her to perpetual virginity
nor
did his vow bind him to it; for persons devoted to the Lord were not obliged to
abstain from marriage
nor have we any instances of a monastic life in those
times
nor among the Jews at any time; yet as he did something not right
which
he thought his vow obliged him to
one would be rather tempted to think
in
charity to him
that of the two evils he did the least; for if she was put to
death
it must be done either by the magistrates
or by the priests
or by
Jephthah himself; neither of which is probable:
and she knew no man; never married
but lived
and died a virgin: "and it was a custom in Israel"; the Targum
adds
"that a man might not offer his son or his daughter for a burnt
offering
as Jephthah the Gileadite did
and did not consult Phinehas the
priest; for had he consulted Phinehas the priest
he would have redeemed her
with a price;'so Jarchi
according to Leviticus 27:4 but
each stood upon their honour
as the Jews sayF15; Jephthah being a
king would not go to Phinehas
and Phinehas being an high priest; and the son
of an high priest
would not go to a plebeian; and so
between them both
the
maiden was lost: but the custom refers to what follows.
Judges 11:40 40 that
the daughters of Israel went four days each year to lament the daughter of
Jephthah the Gileadite.
YLT
40from time to time the
daughters of Israel go to talk to the daughter of Jephthah the Gileadite
four
days in a year.
That the daughters of Israel went yearly to lament the daughter of
Jephthah the Gileadite
.... Either the death of her
as some
or her virginity
as
others; though the wordF16לתנות "ad
alloquendum"
Pagninus
Montanus; "ut dissererent"
Tigurine
version; "ut colloquerentur"
Vatablus; "ad confabulandum"
Junius & Tremellius
Piscator. used may signify to talk and discourse with
her
to hold a confabulation with her
and comfort her
as Kimchi and Ben
Melech interpret it; to bring her some news
and tell her some diverting
stories
to cheer and refresh her in her solitude. De Dieu observes
that the
word signifies in the Arabic language to "praise"
or speak in commendation
of a person or thing; and indeed in this sense it seems to be used in this
book
Judges 5:11
"they shall rehearse"
that is
with praise and thanksgiving
"the righteous acts of the Lord"; and so the daughters of Israel went
every year to the place where the daughter of Jephthah was
to speak in the
praise of her
of her heroism
in so cheerfully submitting to her father's vow
and expressing such gratitude and joy at the same time for victory over the
enemies of Israel; and this they did in her presence and while she lived
to
keep up her spirits; or it may be
in some public place
and even after her
death
in memory of her
and to celebrate her praise. Epiphanius saysF17Contr.
Haeres. l. 2. Haeres. 55.
that in his time
at Sebaste
formerly called
Samaria
they deified the daughter of Jephthah
and kept a feast for her every
year. The meeting of the daughters of Israel
so long as the custom lasted
which perhaps was only during the life of Jephthah's daughter
was four days in
a year; but whether they were four days running
or once in a quarter of a
year
is not certain; the latter seems most probable.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)