Judges 11:15-40

11:15 and said to him, “This is what Jephthah says, ‘Israel did not steal¹ the land of Moab and the land of the Ammonites. 11:16 When they left² Egypt, Israel traveled³ through the desert as far as the Red Sea and then came to Kadesh. 11:17 Israel sent messengers to the king of Edom, saying, “Please allow us⁴ to pass through your land.” But the king of Edom rejected the request.⁵ Israel sent the same request to the king of Moab, but he was unwilling to cooperate.⁶ So Israel stayed at Kadesh. 11:18 Then Israel⁷ went through the desert and bypassed the land of Edom and the land of Moab. They traveled east of the land of Moab and camped on the other side of the Arnon River;⁸ they did not go through Moabite territory (the Arnon was Moab’s border). 11:19 Israel sent messengers to King Sihon, the Amorite king who ruled in Heshbon, and said to him, “Please allow us to pass through your land to our land.”⁹ 11:20 But Sihon did not trust Israel to pass through his territory. He¹⁰ assembled his whole army,¹¹ camped in Jahaz, and fought with Israel. 11:21 The Lord God of Israel handed Sihon and his whole army over to Israel and they defeated them. Israel took¹² all the land of the Amorites who lived in that land. 11:22 They took all the Amorite territory from the Arnon River on the south to the Jabbok River on the north, from the desert in the east to the Jordan in the west.¹³ 11:23 Since¹⁴ the Lord God of Israel has driven out¹⁵ the Amorites before his people Israel, do you think you can just take it from them?¹⁶ 11:24 You have the right to take what Chemosh your god gives you, but we will take the land of all whom the Lord our God has driven out before us.¹⁷ 11:25 Are you really better than Balak son of Zippor, king of Moab? Did he dare to quarrel with Israel? Did he dare to fight with them?¹⁸ 11:26 Israel has been living in Heshbon and its nearby towns, in Aroer and its nearby towns, and in all the cities along the Arnon for three hundred years! Why did you not reclaim them during that time? 11:27 I have not done you wrong,¹⁹ but you are doing wrong²⁰ by attacking me. May the Lord, the Judge, judge this day between the Israelites and the Ammonites!’” 11:28 But the Ammonite king disregarded²¹ the message sent by Jephthah.²²

A Foolish Vow Spells Death for a Daughter

11:29 The Lord’s spirit empowered²³ Jephthah. He passed through Gilead and Manasseh and went²⁴ to Mizpah in Gilead. From there he approached the Ammonites.²⁵ 11:30 Jephthah made a vow to the Lord, saying, “If you really do hand the Ammonites over to me, 11:31 then whoever is the first to come through²⁶ the doors of my house to meet me when I return safely from fighting the Ammonites – he²⁷ will belong to the Lord and²⁸ I will offer him up as a burnt sacrifice.” 11:32 Jephthah approached²⁹ the Ammonites to fight with them, and the Lord handed them over to him. 11:33 He defeated them from Aroer all the way to Minnith – twenty cities in all, even as far as Abel Keramim! He wiped them out!³⁰ The Israelites humiliated the Ammonites.³¹

11:34 When Jephthah came home to Mizpah, there was his daughter hurrying out³² to meet him, dancing to the rhythm of tambourines.³³ She was his only child; except for her he had no son or daughter. 11:35 When he saw her, he ripped his clothes and said, “Oh no! My daughter! You have completely ruined me!³⁴ You have brought me disaster!³⁵ I made an oath to the Lord, and I cannot break it.”³⁶ 11:36 She said to him, “My father, since³⁷ you made an oath to the Lord, do to me as you promised.³⁸ After all, the Lord vindicated you before³⁹ your enemies, the Ammonites.” 11:37 She then said to her father, “Please grant me this one wish.⁴⁰ For two months allow me to walk through the hills with my friends and mourn my virginity.”⁴¹ 11:38 He said, “You may go.” He permitted her to leave⁴² for two months. She went with her friends and mourned her virginity as she walked through the hills.⁴³ 11:39 After two months she returned to her father, and he did to her as he had vowed. She died a virgin.⁴⁴ Her tragic death gave rise to a custom in Israel.⁴⁵ 11:40 Every year⁴⁶ Israelite women commemorate⁴⁷ the daughter of Jephthah the Gileadite for four days.⁴⁸

¹tn Or “take”; or “seize.”

²tn Heb “For when they went up from.”

³tn Or “went.”

⁴tn Heb “me.” (Collective Israel is the speaker.)

⁵tn Heb “did not listen.”

⁶tn Heb “Also to the king of Moab he sent, but he was unwilling.”

⁷tn Heb “he”; the referent (Israel; the pronoun in the Hebrew text represents a collective singular) has been specified in the translation for clarity.

⁸tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

⁹tn Heb “to my place.”

¹⁰tn Heb “Sihon.” The proper name (“Sihon”) has been replaced in the translation by the pronoun (“he”) because of English style; a repetition of the proper name here would be redundant in English.

¹¹tn Heb “all his people” (also in the following verse).

¹²tn That is, took as its own possession.

¹³tn Heb “from the Arnon to the Jabbok, and from the desert to the Jordan.” The word “River” has been supplied in the translation with “Arnon” and “Jabbok,” because these are less familiar to modern readers than the Jordan.

¹⁴tn Heb “Now.”

¹⁵tn Or “dispossessed.”

¹⁶tn Heb “will you dispossess him [i.e., Israel; or possibly “it,” i.e., the territory]?” There is no interrogative marker in the Hebrew text.

¹⁷tn Heb “Is it not so that what Chemosh your god causes you to possess, you possess, and all whom the Lord our God dispossesses before us we will possess?” Jephthah speaks of Chemosh as if he is on a par with the Lord God of Israel. This does not necessarily mean that Jephthah is polytheistic or that he recognizes the Lord as only a local deity. He may simply be assuming the Ammonite king’s perspective for the sake of argument. Other texts, as well as the extrabiblical Mesha inscription, associate Chemosh with Moab, while Milcom is identified as the god of the Ammonites. Why then does Jephthah refer to Chemosh as the Ammonite god? Ammon had likely conquered Moab and the Ammonite king probably regarded himself as heir of all territory formerly held by Moab. Originally Moab had owned the disputed territory (cf. Num 21:26-29), meaning that Chemosh was regarded as the god of the region (see R. G. Boling, Judges [AB], 203-4). Jephthah argues that Chemosh had long ago relinquished claim to the area (by allowing Sihon to conquer it), while the Lord had long ago established jurisdiction over it (by taking it from Sihon and giving it to Israel). Both sides should abide by the decisions of the gods which had stood firm for three hundred years.

¹⁸tn The Hebrew grammatical constructions of all three rhetorical questions indicate emphasis, which “really” and “dare to” are intended to express in the translation.

¹⁹tn Or “sinned against you.”

²⁰tn Or “evil.”

²¹tn Heb “did not listen to.”

²²tn Heb “Jephthah’s words which he sent to him.”

²³tn Heb “was on.”

²⁴tn Heb “passed through.”

²⁵tn Heb “From Mizpah in Gilead he passed through [to] the Ammonites.”

²⁶tn Heb “the one coming out, who comes out from.” The text uses a masculine singular participle with prefixed article, followed by a relative pronoun and third masculine singular verb. The substantival masculine singular participle הַיּוֹצֵא (hayyotse’, “the one coming out”) is used elsewhere of inanimate objects (such as a desert [Num 21:13] or a word [Num 32:24]) or persons (Jer 5:6; 21:9; 38:2). In each case context must determine the referent. Jephthah may have envisioned an animal meeting him, since the construction of Iron Age houses would allow for an animal coming through the doors of a house (see R. G. Boling, Judges [AB], 208). But the fact that he actually does offer up his daughter indicates the language of the vow is fluid enough to encompass human beings, including women. He probably intended such an offering from the very beginning, but he obviously did not expect his daughter to meet him first.

²⁷tn The language is fluid enough to include women and perhaps even animals, but the translation uses the masculine pronoun because the Hebrew form is grammatically masculine.

²⁸tn Some translate “or,” suggesting that Jephthah makes a distinction between humans and animals. According to this view, if a human comes through the door, then Jephthah will commit him/her to the Lord’s service, but if an animal comes through the doors, he will offer it up as a sacrifice. However, it is far more likely that the Hebrew construction (vav [ו] + perfect) specifies how the subject will become the Lord’s, that is, by being offered up as a sacrifice. For similar constructions, where the apodosis of a conditional sentence has at least two perfects (each with vav) in sequence, see Gen 34:15-16; Exod 18:16.

²⁹tn Heb “passed over to.”

³⁰tn Heb “with a very great slaughter.”

³¹tn Heb “The Ammonites were humbled before the Israelites.”

³²tn Heb “Look! His daughter was coming out.”

³³tn Heb “with tambourines and dancing.”

³⁴tn Heb “you have brought me very low,” or “you have knocked me to my knees.” The infinitive absolute precedes the verb for emphasis.

³⁵tn Heb “You are among [or “like”] those who trouble me.”

³⁶tn Heb “I opened my mouth to the Lord and I am not able to return.”

³⁷tn The conjunction “since” is supplied in the translation for clarification.

³⁸tn Heb “you opened your mouth to the Lord, do to me according to [what] went out from your mouth.”

³⁹tn Or “has given you vengeance against.”

⁴⁰tn Heb “Let this thing be done for me.”

⁴¹tn Heb “Leave me alone for two months so I can go and go down on the hills and weep over my virginity – I and my friends.”

⁴²tn Heb “he sent her.”

⁴³tn Heb “on the hills.” The words “as she walked” are supplied.

⁴⁴tn Heb “She had never known a man.” Some understand this to mean that her father committed her to a life of celibacy, but the disjunctive clause (note the vav + subject + verb pattern) more likely describes her condition at the time the vow was fulfilled. (See G. F. Moore, Judges [ICC], 302-3; C. F. Burney, Judges, 324.) She died a virgin and never experienced the joys of marriage and motherhood.

⁴⁵tn Heb “There was a custom in Israel.”

⁴⁶tn Heb “From days to days,” a Hebrew idiom for “annually.”

⁴⁷tn Heb “go to commemorate.” The rare Hebrew verb תָּנָה (tanah, “to tell; to repeat; to recount”) occurs only here and in 5:11.

⁴⁸tn The Hebrew text adds, “in the year.” This is redundant (note “every year” at the beginning of the verse) and has not been included in the translation for stylistic reasons.