Judges 11:23-40

11:23 Since ¹  the Lord God of Israel has driven out ²  the Amorites before his people Israel, do you think you can just take it from them? ³  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. ⁴  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? ⁵  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, ⁶  but you are doing wrong ⁷  by attacking me. May the Lord, the Judge, judge this day between the Israelites and the Ammonites!’” 11:28 But the Ammonite king disregarded ⁸  the message sent by Jephthah. ⁹ 

A Foolish Vow Spells Death for a Daughter

11:29 The Lord’s spirit empowered ¹⁰  Jephthah. He passed through Gilead and Manasseh and went ¹¹  to Mizpah in Gilead. From there he approached the Ammonites. ¹²  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 ¹³  the doors of my house to meet me when I return safely from fighting the Ammonites – he ¹⁴  will belong to the Lord and ¹⁵  I will offer him up as a burnt sacrifice.” 11:32 Jephthah approached ¹⁶  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! ¹⁷  The Israelites humiliated the Ammonites. ¹⁸ 

11:34 When Jephthah came home to Mizpah, there was his daughter hurrying out ¹⁹  to meet him, dancing to the rhythm of tambourines. ²⁰  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! ²¹  You have brought me disaster! ²²  I made an oath to the Lord, and I cannot break it.” ²³  11:36 She said to him, “My father, since ²⁴  you made an oath to the Lord, do to me as you promised. ²⁵  After all, the Lord vindicated you before ²⁶  your enemies, the Ammonites.” 11:37 She then said to her father, “Please grant me this one wish. ²⁷  For two months allow me to walk through the hills with my friends and mourn my virginity.” ²⁸  11:38 He said, “You may go.” He permitted her to leave ²⁹  for two months. She went with her friends and mourned her virginity as she walked through the hills. ³⁰  11:39 After two months she returned to her father, and he did to her as he had vowed. She died a virgin. ³¹  Her tragic death gave rise to a custom in Israel. ³²  11:40 Every year ³³  Israelite women commemorate ³⁴  the daughter of Jephthah the Gileadite for four days. ³⁵ 

[11:23]  ¹ tn Heb “Now.”

[11:23]  ² tn Or “dispossessed.”

[11:23]  ³ 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]  ⁴ tn 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.

[11:25]  ⁵ 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]  ⁶ tn Or “sinned against you.”

[11:27]  ⁷ tn Or “evil.”

[11:28]  ⁸ tn Heb “did not listen to.”

[11:28]  ⁹ tn Heb “Jephthah’s words which he sent to him.”

[11:29]  ¹⁰ tn Heb “was on.”

[11:29]  ¹¹ tn Heb “passed through.”

[11:29]  ¹² tn Heb “From Mizpah in Gilead he passed through [to] the Ammonites.”

[11:31]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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 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.

[11:32]  ¹⁶ tn Heb “passed over to.”

[11:33]  ¹⁷ tn Heb “with a very great slaughter.”

[11:33]  ¹⁸ tn Heb “The Ammonites were humbled before the Israelites.”

[11:34]  ¹⁹ tn Heb “Look! His daughter was coming out.”

[11:34]  ²⁰ tn Heb “with tambourines and dancing.”

[11:35]  ²¹ 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]  ²² tn Heb “You are among [or “like”] those who trouble me.”

[11:35]  ²³ tn Heb “I opened my mouth to the Lord and I am not able to return.”

[11:36]  ²⁴ tn The conjunction “since” is supplied in the translation for clarification.

[11:36]  ²⁵ tn Heb “you opened your mouth to the Lord, do to me according to [what] went out from your mouth.”

[11:36]  ²⁶ tn Or “has given you vengeance against.”

[11:37]  ²⁷ tn Heb “Let this thing be done for me.”

[11:37]  ²⁸ 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]  ²⁹ tn Heb “he sent her.”

[11:38]  ³⁰ tn Heb “on the hills.” The words “as she walked” are supplied.

[11:39]  ³¹ 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]  ³² tn Heb “There was a custom in Israel.”

[11:40]  ³³ tn Heb “From days to days,” a Hebrew idiom for “annually.”

[11:40]  ³⁴ 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]  ³⁵ 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.