Discovery BoxJudges 10:6--12:15
Context10:6 The Israelites again did evil in the Lord’s sight. 1 They worshiped 2 the Baals and the Ashtars, 3 as well as the gods of Syria, Sidon, 4 Moab, the Ammonites, and the Philistines. 5 They abandoned the Lord and did not worship 6 him. 10:7 The Lord was furious with Israel 7 and turned them over to 8 the Philistines and Ammonites. 10:8 They ruthlessly oppressed 9 the Israelites that eighteenth year 10 – that is, all the Israelites living east of the Jordan in Amorite country in Gilead. 10:9 The Ammonites crossed the Jordan to fight with Judah, Benjamin, and Ephraim. 11 Israel suffered greatly. 12
10:10 The Israelites cried out for help to the Lord: “We have sinned against you. We abandoned our God and worshiped 13 the Baals.” 10:11 The Lord said to the Israelites, “Did I not deliver you from Egypt, the Amorites, the Ammonites, the Philistines, 10:12 the Sidonians, Amalek, and Midian 14 when they oppressed you? 15 You cried out for help to me, and I delivered you from their power. 16 10:13 But since you abandoned me and worshiped 17 other gods, I will not deliver you again. 10:14 Go and cry for help to the gods you have chosen! Let them deliver you from trouble!” 18 10:15 But the Israelites said to the Lord, “We have sinned. You do to us as you see fit, 19 but deliver us today!” 20 10:16 They threw away the foreign gods they owned 21 and worshiped 22 the Lord. Finally the Lord grew tired of seeing Israel suffer so much. 23
10:17 The Ammonites assembled 24 and camped in Gilead; the Israelites gathered together and camped in Mizpah. 10:18 The leaders 25 of Gilead said to one another, “Who is willing to lead the charge 26 against the Ammonites? He will become the leader of all who live in Gilead!”
11:1 Now Jephthah the Gileadite was a brave warrior. His mother was a prostitute, but Gilead was his father. 27 11:2 Gilead’s wife also gave 28 him sons. When his wife’s sons grew up, they made Jephthah leave and said to him, “You are not going to inherit any of our father’s wealth, 29 because you are another woman’s son.” 11:3 So Jephthah left 30 his half-brothers 31 and lived in the land of Tob. Lawless men joined Jephthah’s gang and traveled with him. 32
11:4 It was some time after this when the Ammonites fought with Israel. 11:5 When the Ammonites attacked, 33 the leaders 34 of Gilead asked Jephthah to come back 35 from the land of Tob. 11:6 They said, 36 “Come, be our commander, so we can fight with the Ammonites.” 11:7 Jephthah said to the leaders of Gilead, “But you hated me and made me leave 37 my father’s house. Why do you come to me now, when you are in trouble?” 11:8 The leaders of Gilead said to Jephthah, “That may be true, 38 but now we pledge to you our loyalty. 39 Come with us and fight with the Ammonites. Then you will become the leader 40 of all who live in Gilead.” 41 11:9 Jephthah said to the leaders of Gilead, “All right! 42 If you take me back to fight with the Ammonites and the Lord gives them to me, 43 I will be your leader.” 44 11:10 The leaders of Gilead said to Jephthah, “The Lord will judge any grievance you have against us, 45 if we do not do as you say.” 46 11:11 So Jephthah went with the leaders of Gilead. The people made him their leader and commander. Jephthah repeated the terms of the agreement 47 before the Lord in Mizpah.
11:12 Jephthah sent messengers to the Ammonite king, saying, “Why have 48 you come against me to attack my land?” 11:13 The Ammonite king said to Jephthah’s messengers, “Because Israel stole 49 my land when they 50 came up from Egypt – from the Arnon River in the south to the Jabbok River in the north, and as far west as the Jordan. 51 Now return it 52 peaceably!”
11:14 Jephthah sent messengers back to the Ammonite king 11:15 and said to him, “This is what Jephthah says, ‘Israel did not steal 53 the land of Moab and the land of the Ammonites. 11:16 When they left 54 Egypt, Israel traveled 55 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 us 56 to pass through your land.” But the king of Edom rejected the request. 57 Israel sent the same request to the king of Moab, but he was unwilling to cooperate. 58 So Israel stayed at Kadesh. 11:18 Then Israel 59 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; 60 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.” 61 11:20 But Sihon did not trust Israel to pass through his territory. He 62 assembled his whole army, 63 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 took 64 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. 65 11:23 Since 66 the Lord God of Israel has driven out 67 the Amorites before his people Israel, do you think you can just take it from them? 68 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. 69 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? 70 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, 71 but you are doing wrong 72 by attacking me. May the Lord, the Judge, judge this day between the Israelites and the Ammonites!’” 11:28 But the Ammonite king disregarded 73 the message sent by Jephthah. 74
11:29 The Lord’s spirit empowered 75 Jephthah. He passed through Gilead and Manasseh and went 76 to Mizpah in Gilead. From there he approached the Ammonites. 77 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 through 78 the doors of my house to meet me when I return safely from fighting the Ammonites – he 79 will belong to the Lord and 80 I will offer him up as a burnt sacrifice.” 11:32 Jephthah approached 81 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! 82 The Israelites humiliated the Ammonites. 83
11:34 When Jephthah came home to Mizpah, there was his daughter hurrying out 84 to meet him, dancing to the rhythm of tambourines. 85 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! 86 You have brought me disaster! 87 I made an oath to the Lord, and I cannot break it.” 88 11:36 She said to him, “My father, since 89 you made an oath to the Lord, do to me as you promised. 90 After all, the Lord vindicated you before 91 your enemies, the Ammonites.” 11:37 She then said to her father, “Please grant me this one wish. 92 For two months allow me to walk through the hills with my friends and mourn my virginity.” 93 11:38 He said, “You may go.” He permitted her to leave 94 for two months. She went with her friends and mourned her virginity as she walked through the hills. 95 11:39 After two months she returned to her father, and he did to her as he had vowed. She died a virgin. 96 Her tragic death gave rise to a custom in Israel. 97 11:40 Every year 98 Israelite women commemorate 99 the daughter of Jephthah the Gileadite for four days. 100
12:1 The Ephraimites assembled 101 and crossed over to Zaphon. They said to Jephthah, “Why did you go and fight 102 with the Ammonites without asking 103 us to go with you? We will burn your house down right over you!” 104
12:2 Jephthah said to them, “My people and I were entangled in controversy with the Ammonites. 105 I asked for your help, but you did not deliver me from their power. 106 12:3 When I saw that you were not going to help, 107 I risked my life 108 and advanced against 109 the Ammonites, and the Lord handed them over to me. Why have you come up 110 to fight with me today?” 12:4 Jephthah assembled all the men of Gilead and they fought with Ephraim. The men of Gilead defeated Ephraim, because the Ephraimites insulted them, saying, 111 “You Gileadites are refugees in Ephraim, living within Ephraim’s and Manasseh’s territory.” 112 12:5 The Gileadites captured the fords of the Jordan River 113 opposite Ephraim. 114 Whenever an Ephraimite fugitive 115 said, “Let me cross over,” the men of Gilead asked 116 him, “Are you an Ephraimite?” If he said, “No,” 12:6 then they said to him, “Say ‘Shibboleth!’” 117 If he said, “Sibboleth” (and could not pronounce the word 118 correctly), they grabbed him and executed him right there at the fords of the Jordan. On that day forty-two thousand Ephraimites fell dead. 12:7 Jephthah led 119 Israel for six years; then he 120 died and was buried in his city in Gilead. 121
12:8 After him Ibzan of Bethlehem 122 led 123 Israel. 12:9 He had thirty sons. He arranged for thirty of his daughters to be married outside his extended family, 124 and he arranged for thirty young women to be brought from outside as wives for his sons. 125 Ibzan 126 led 127 Israel for seven years; 12:10 then he 128 died and was buried in Bethlehem.
12:11 After him Elon the Zebulunite led 129 Israel for ten years. 130 12:12 Then Elon the Zebulunite died and was buried in Aijalon in the land of Zebulun.
12:13 After him Abdon son of Hillel the Pirathonite led 131 Israel. 12:14 He had forty sons and thirty grandsons who rode on seventy donkeys. He led Israel for eight years. 12:15 Then Abdon son of Hillel the Pirathonite died and was buried in Pirathon in the land of Ephraim, in the hill country of the Amalekites.
[10:6] 1 tn Heb “in the eyes of the
[10:6] 2 tn Or “served;” or “followed.”
[10:6] 3 sn The Ashtars were local manifestations of the goddess Ashtar (i.e., Astarte).
[10:6] 4 map For location see Map1 A1; JP3 F3; JP4 F3.
[10:6] 5 tn Heb “the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the Ammonites, and the gods of the Philistines.”
[10:6] 6 tn Or “serve”; or “follow.”
[10:7] 7 tn Or “the
[10:7] 8 tn Heb “sold them into the hands of.”
[10:8] 9 tn Heb “shattered and crushed.” The repetition of similar sounding synonyms (רָעַץ [ra’ats] and רָצַץ [ratsats]) is for emphasis; רָצַץ appears in the Polel, adding further emphasis to the affirmation.
[10:8] 10 tn The phrase שְׁמֹנֶה עֶשְׂרֵה שָׁנָה (shemoneh ’esreh shanah) could be translated “eighteen years,” but this would be difficult after the reference to “that year.” It is possible that v. 8b is parenthetical, referring to an eighteen year long period of oppression east of the Jordan which culminated in hostilities against all Israel (including Judah, see v. 9) in the eighteenth year. It is simpler to translate the phrase as an ordinal number, though the context does not provide the point of reference. (See Gen 14:4-5 and R. G. Boling, Judges [AB], 191-92.) In this case, the following statement specifies which “Israelites” are in view.
[10:9] 11 tn Heb “the house of Ephraim.”
[10:9] 12 tn Or “Israel experienced great distress.” Perhaps here the verb has the nuance “hemmed in.”
[10:10] 13 tn Or “served”; or “followed.”
[10:12] 14 tc The translation follows the LXX which reads “Midian”; the Hebrew text has “Maon.”
[10:12] 15 tn The words “Did I not deliver you” are interpretive. The Hebrew text simply reads, “Is it not from Egypt…when they oppressed you?” Perhaps the incomplete sentence reflects the
[10:13] 17 tn Or “served”; or “followed.”
[10:14] 18 tn Heb “in your time of trouble.”
[10:15] 19 tn Heb “according to all whatever is good in your eyes.”
[10:15] 20 sn You do to us as you see fit, but deliver us today. The request seems contradictory, but it can be explained in one of two ways. They may be asking for relief from their enemies and direct discipline from God’s hand. Or they may mean, “In the future you can do whatever you like to us, but give us relief from what we’re suffering right now.”
[10:16] 21 tn Heb “from their midst.”
[10:16] 22 tn Or “served”; or “followed.”
[10:16] 23 tn Heb “And his spirit grew short [i.e., impatient] with the suffering of Israel.” The Hebrew noun נֶפֶשׁ (nefesh) also appears as the subject of the verb קָצַר (qatsar) in Num 21:4 (the Israelites grow impatient wandering in the wilderness), Judg 16:16 (Samson grows impatient with Delilah’s constant nagging), and Zech 11:8 (Zechariah grows impatient with the three negligent “shepherds”).
[10:17] 24 tn Or “were summoned;” or “were mustered.”
[10:18] 25 tn Heb “the people, the officers.”
[10:18] 26 tn Heb “Who is the man who will begin fighting.”
[11:1] 27 tn Heb “Now he was the son of a woman, a prostitute, and Gilead fathered Jephthah.”
[11:2] 29 tn Heb “in the house of our father.”
[11:3] 32 tn Heb “Empty men joined themselves to Jephthah and went out with him.”
[11:5] 33 tn Heb “When the Ammonites fought with Israel.”
[11:5] 35 tn Heb “went to take Jephthah.”
[11:6] 36 tn Heb “to Jephthah.”
[11:7] 37 tn Heb “Did you not hate me and make me leave?”
[11:8] 38 tn Heb “therefore”; “even so.” For MT לָכֵן (lakhen, “therefore”) the LXX has an opposite reading, “not so,” which seems to be based on the Hebrew words לֹא כֵן (lo’ khen).
[11:8] 39 tn Heb “we have returned to you.” For another example of שׁוּב אֶל (shuv ’el) in the sense of “give allegiance to,” see 1 Kgs 12:27b.
[11:8] 40 sn Then you will become the leader. The leaders of Gilead now use the word רֹאשׁ (ro’sh, “head, leader”), the same term that appeared in their original, general offer (see 10:18). In their initial offer to Jephthah they had simply invited him to be their קָצִין (qatsin, “commander”; v. 6). When he resists they must offer him a more attractive reward – rulership over the region. See R. G. Boling, Judges (AB), 198.
[11:8] 41 tn Heb “leader of us and all who live in Gilead.”
[11:9] 42 tn “All right” is supplied in the translation for clarification.
[11:9] 43 tn Heb “places them before me.”
[11:9] 44 tn Some translate the final statement as a question, “will I really be your leader?” An affirmative sentence is preferable. Jephthah is repeating the terms of the agreement in an official manner. In v. 10 the leaders legally agree to these terms.
[11:10] 45 tn Heb “The
[11:10] 46 sn The
[11:11] 47 tn Heb “spoke all his words.” This probably refers to the “words” recorded in v. 9. Jephthah repeats the terms of the agreement at the
[11:12] 48 tn Heb “What to me and to you that…?”
[11:13] 49 tn Or “took”; or “seized.”
[11:13] 50 tn Heb “he” (a collective singular).
[11:13] 51 tn Heb “from the Arnon to the Jabbok and 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.
[11:13] 52 tc The translation assumes a singular suffix (“[return] it”); the Hebrew text has a plural suffix (“[return] them”), which, if retained, might refer to the cities of the land.
[11:15] 53 tn Or “take”; or “seize.”
[11:16] 54 tn Heb “For when they went up from.”
[11:17] 56 tn Heb “me.” (Collective Israel is the speaker.)
[11:17] 57 tn Heb “did not listen.”
[11:17] 58 tn Heb “Also to the king of Moab he sent, but he was unwilling.”
[11:18] 59 tn Heb “he”; the referent (Israel; the pronoun in the Hebrew text represents a collective singular) has been specified in the translation for clarity.
[11:18] 60 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[11:19] 61 tn Heb “to my place.”
[11:20] 62 tn 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.
[11:20] 63 tn Heb “all his people” (also in the following verse).
[11:21] 64 tn That is, took as its own possession.
[11:22] 65 tn 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.
[11:23] 67 tn Or “dispossessed.”
[11:23] 68 tn Heb “will you dispossess him [i.e., Israel; or possibly “it,” i.e., the territory]?” There is no interrogative marker in the Hebrew text.
[11:24] 69 tn Heb “Is it not so that what Chemosh your god causes you to possess, you possess, and all whom the
[11:25] 70 tn The Hebrew grammatical constructions of all three rhetorical questions indicate emphasis, which “really” and “dare to” are intended to express in the translation.
[11:27] 71 tn Or “sinned against you.”
[11:28] 73 tn Heb “did not listen to.”
[11:28] 74 tn Heb “Jephthah’s words which he sent to him.”
[11:29] 76 tn Heb “passed through.”
[11:29] 77 tn Heb “From Mizpah in Gilead he passed through [to] the Ammonites.”
[11:31] 78 tn 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.
[11:31] 79 tn 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.
[11:31] 80 tn 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
[11:32] 81 tn Heb “passed over to.”
[11:33] 82 tn Heb “with a very great slaughter.”
[11:33] 83 tn Heb “The Ammonites were humbled before the Israelites.”
[11:34] 84 tn Heb “Look! His daughter was coming out.”
[11:34] 85 tn Heb “with tambourines and dancing.”
[11:35] 86 tn Heb “you have brought me very low,” or “you have knocked me to my knees.” The infinitive absolute precedes the verb for emphasis.
[11:35] 87 tn Heb “You are among [or “like”] those who trouble me.”
[11:35] 88 tn Heb “I opened my mouth to the
[11:36] 89 tn The conjunction “since” is supplied in the translation for clarification.
[11:36] 90 tn Heb “you opened your mouth to the
[11:36] 91 tn Or “has given you vengeance against.”
[11:37] 92 tn Heb “Let this thing be done for me.”
[11:37] 93 tn 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.”
[11:38] 94 tn Heb “he sent her.”
[11:38] 95 tn Heb “on the hills.” The words “as she walked” are supplied.
[11:39] 96 tn 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.
[11:39] 97 tn Heb “There was a custom in Israel.”
[11:40] 98 tn Heb “From days to days,” a Hebrew idiom for “annually.”
[11:40] 99 tn Heb “go to commemorate.” The rare Hebrew verb תָּנָה (tanah, “to tell; to repeat; to recount”) occurs only here and in 5:11.
[11:40] 100 tn 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.
[12:1] 101 tn Heb “the men of Ephraim were summoned [or “were mustered”].”
[12:1] 102 tn Heb “cross over to fight.”
[12:1] 103 tn Or “calling”; or “summoning.”
[12:1] 104 tn Heb “Your house we will burn over you with fire.”
[12:2] 105 tn Heb A man of great strife I was and my people and the Ammonites.”
[12:3] 107 tn Heb “you were no deliverer.” Codex Alexandrinus (A) of the LXX has “no one was helping.”
[12:3] 108 tn Heb “I put my life in my hand.”
[12:3] 109 tn Heb “crossed over to.”
[12:3] 110 tn The Hebrew adds “against me” here. This is redundant in English and has not been included in the translation for stylistic reasons.
[12:4] 111 tn Heb “because they said.”
[12:4] 112 tc Heb “Refugees of Ephraim are you, O Gilead, in the midst of Ephraim and in the midst of Manasseh.” The LXX omits the entire second half of the verse (beginning with “because”). The words כִּי אָמְרוּ פְּלִיטֵי אֶפְרַיִם (ki ’amru pÿlitey ’efrayim, “because they said, ‘Refugees of Ephraim’”) may have been accidentally copied from the next verse (cf. כִּי יֹאמְרוּ פְּלִיטֵי אֶפְרַיִם, ki yo’mÿru pelitey ’efrayim) and the following words (“you, O Gilead…Manasseh”) then added in an attempt to make sense of the verse. See G. F. Moore, Judges (ICC), 307-8, and C. F. Burney, Judges, 327. If the Hebrew text is retained, then the Ephraimites appear to be insulting the Gileadites by describing them as refugees who are squatting on Ephraim’s and Manasseh’s land. The present translation assumes that “Ephraim” is a genitive of location after “refugees.”
[12:5] 113 tn The word “River” is not in the Hebrew text, but is supplied in the translation for clarification.
[12:5] 114 tn Or “against Ephraim,” that is, so as to prevent Ephraim from crossing.
[12:5] 115 tn The Hebrew text has a plural form here.
[12:6] 117 sn The inability of the Ephraimites to pronounce the word shibboleth the way the Gileadites did served as an identifying test. It illustrates that during this period there were differences in pronunciation between the tribes. The Hebrew word shibboleth itself means “stream” or “flood,” and was apparently chosen simply as a test case without regard to its meaning.
[12:6] 118 tn Heb “and could not prepare to speak.” The precise meaning of יָכִין (yakhin) is unclear. Some understand it to mean “was not careful [to say it correctly]”; others emend to יָכֹל (yakhol, “was not able [to say it correctly]”) or יָבִין (yavin, “did not understand [that he should say it correctly]”), which is read by a few Hebrew
[12:7] 119 tn Traditionally, “judged.”
[12:7] 120 tn Heb “Jephthah the Gileadite.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[12:7] 121 tc The Hebrew text has “in the cities of Gilead.” The present translation has support from some ancient Greek textual witnesses.
[12:8] 122 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[12:8] 123 tn Traditionally, “judged.”
[12:9] 124 tn Heb “thirty daughters he sent off outside.” Another option is to translate, “He arranged for his thirty daughters…” It is not clear if he had more than the “thirty daughters” mentioned in the text.
[12:9] 125 tn Heb “and thirty daughters he brought for his sons from the outside.”
[12:9] 126 tn Heb “He”; the referent (Ibzan) has been specified in the translation for clarity and for English stylistic reasons.
[12:9] 127 tn Traditionally, “judged.”
[12:10] 128 tn Heb “Ibzan.” The pronoun “he” is used in the translation in keeping with English style, which tends to use a proper name first in a sentence followed by a pronoun rather than vice versa.
[12:11] 129 tn Traditionally, “judged.”
[12:11] 130 tn Heb “…led Israel. He led Israel for ten years.”
